THE HYMNS OP THE RIGVEDA.
BOOK THE FIRST.
HYMN I. Agni.
I laud Agni, the chosen Priest, God, minister of sacrifice,
The Hotar, lavishest of wealth.
2 Worthy is Agni to be praised by living as by ancient seers :
He shall bring hitherward the Gods.
3 Through Agni man obtaineth wealth, yea, plenty waxing day
by day,
Most rich in heroes,' glorious.
4 Agni, the perfect sacrifice which thou eneompassest about
Verily goeth to the Gods.
5 May Agni, sapient-minded Priest, truthful, most gloriously great,
The God, come hither with the Gods.
6 Whatever blessing, Agni, thou- wilt grant unto thy worshipper,
That, Angiras, is indeed thy truth.
The first two hymns of this Book are ascribed to blie Ilishi or seer Madhu-
chehhandas Vaisvamitra, a son or descendant of the famous Visv&mitra. The
deity to whom ’ this hymn is addressed is Agni, the God of* fire, the most
prominent, next to Indra, of the deities of the IUgveda. Agni is the mes¬
senger and mediator between earth and heaven, announcing to the Gods the
hymns, and conveying to them the oblations, of their worshippers, inviting
them with the sound of his crackling flames and bringing them down to the
place of sacrifice. As concentrating in himself the various sacrificial duties of
different classes of human priests, Agni is called the Purohita or chosen priest,
the prmpositm or presses. He is a Ritvij, a priest or minister who sacrifices at
the proper seasons, and a Hotar , an invoking priest, a herald who calls the
Gods to enjoy the offering. All riches are at his disposal, and he is the most
bountiful rewarder, both directly and indirectly, of the pious whose oblations
he carries to the Gods.
2 Ancient seers: said by Sfiyana to be Bhrigu, Angiras, and others. The
egression indicates the existence of earlier hymns.
3 Most rich in heroes: the heroes here spoken of, who accompany the
acquisition and increase of wealth, are brave sons and dependents.
4 Perfect: uninterrupted by R&kshasas or fiends, who are unable to mar a
sacrifice which Agni protects on all sides.
6 Angiras : here a name of Agni. The Angirases appear to have been .
•regarded as a race of higher beings between Gods and men, the typical first
sacrifieers, whose ritual is the pattern which later priests must follow.
2 THE HYMNS OF [BOOK 1.
7 To thee, dispeller of the night, 0 Agni, day by day with prayer
Bringing thee reverence, we come;
8 Ruler of sacrifices, guard of Law eternal, radiant One,
Increasin g in thine own abode.
9 Be to us easy of approach, even as a father to his son :
Agni, be with us for our weal.
HYMN II. Vdyu.
Beautiful Vayu, come, for thee these Soma drops have been
prepared:
Drink of them, hearken to our call.
2 Knowing the days, with Soma juice poured forth, the singers
glorify
Thee, Vayu, with their hymns of praise,
3 Vayu. thy penetrating stream goes forth uuto the worshipper,
]’ar->p reading for t he Soma draught.
8 Law eternal. The word used to denote the conception of the order of the
world is rita. Everything in the universe which is conceived as showing
regularity* of action may be said to have the rita for its principle. In its
most general application the conception expressed by the word occupied to
some extent the place of natural and moral law, fate, or the will of a supreme
God. See Wallis, The Cosmology of the Kijvedu, p. 92.
‘ In thine own abode; chime , sud domo, in the sacrificial hall or chamber
in which fire-worship is performed, and in which the fire (Agni) increases as
the oblations of clarified butter are poured upon it by the priest.
1 Vdyu : God of the wind.
v Soma drops: libations of the juice of the Soma, or Moon-plant, said to be
j the Acid Asclepias or Sarcostema Vimmalis. The plant was gathered by
j moonlight on certain mountains, stripped of its leaves, and then carried to the
i place of sacrifice; the stalks having been there crushed by the priests were
i sprinkled with water and placed on a sieve or strainer, whence, after further
f pressure, the acid juice trickled into a vessel called Drop a; after which it
; was mixed with flour etc,, made to ferment, and then offered in libations to
< the Gods or drunk by the Br&hmans, by both of whom its exhilarating quali-
| ties were supposed to be highly prized. This famous plant has remained
j unidentified till recently (see Max Muller, Biographies of Words, Appendix
' III.) * Dr. Aitchison has lately stated that Soma must be the Ephedra pachy-
I chide, which in the Harirud valley is said to bear the name of hum, huma, and
j yahma. This supposition is confirmed by Dr. Joseph Bornmuller, a botanist
] long resident in Kerman, who identifies the Soma plant with some kind of
\ Ephedra, probably Ephedra distachya , but who remarks that different vane-
\ ties of Ephedra-are to be found from Siberia to the Iberian peninsula, so that
j we must give up the hope of original home of the Aryas by
\ means of the habitat of the So. ■ : ! \ :. -terly Review, No. 354, October
J 1894, p, 455). ■ -
- 2. Knowing the days :■ knowing the proper days for sacrifices ; or perhaps,
knowing or marking the time of daybreak, the exact time for the commence¬
ment of sacrificial rites.
8 Hymns of praise: uJcthas , lauds recited or spoken, in opposition to verses
that are chanted or sung.
HYMN 8.] * THE 'R7QVEDA. S
4 These, Indra-Vayu, have been shed; come for o*ur offered
dainties’ sake:
The drops are yearning for you both.
5 Well do ye mark libations, ye Vayu and Indira, rick in spoil t
So come ye swiftly hitherward.
0 Vayu and Indra, come to what the Soma-presser hath prepared:
Soon, Heroes, thus I make my prayer.
7 MItra, of holy strength I call, and foe-destroying Varuna,
"Who make th e oil-fed rite com plete.
S Mitra and Varuna, through Law, Lovers and cherishers of Law,
Have ye obtained your mighty power.
9 Our Sages, Mitra-Varuua, of wid.e dominion, st rong by birth.
Vouchsafe us strength that worketh well.
HYMN TIL Asvina.
Ye Asvins, rich in treasure, Lords of splendour, having nimble
hands,
Accept the sacrificial food.
4 Indra and Viiyu are here conjointly addressed in a dual compound, rudra-
v&yfi. Xmlra was the favourite national deity of the Aryan Indians in the
Vedio Age, and more hymns are dedicated to his honour than to the praise of
any other divinity. He is the Uod who reigns over the intermediate region or
atmosphere ; he fights against and conquers with his thunderbolt the demons
of drought and darkness, and is in general the type of noble' heroism.
7 According to S&yana, Mitra presides over the day as Varuna over the
night; hence the closest connexion subsists between these' two deities who
are more frequently invoked together than Varuna is invoked singly ; together
they uphold and rule the earth and sky, together they guard the world, to-'
gether they promote religious rites, avenge sin, and are the lords of truth and
light.
Oil-fed * performed with fjhrihhn (the modern and clarified butter, or
butter which has been boiled gently and then allowed to cool. The butter
is then used for culinary purposes and also offered in sacrifice to the Gods.
Complete: by granting the worshipper’s prayer.
8 Through Law: i. e. in accordance with rkd, the eternal law or everlasting
order of the universe. See X. 1. 8.
1 * The Asvins seem to have been a puzzle even to the oldest Indian Com- ,
mentators. Y&ska thus refers to them in the Nirukta, XII. 1 :—‘Next in ordfer *
are the deities whose sphere is the heaven ; of these the Asvins are the first
to arrive...Who then are these Asvins ? ‘ Heaven and Earth,’ say some ; * Day.
and Night,’ say others ; ‘The Bun and Moon,’ say others ; ‘Two hangs, per¬
formers of holy acts/ say the legendary writers.’ Professor Both thus sj»eaks
of these Gods: ‘The two Asvins, though, like the ancient interpreters.of the ,
Veda, we are by no means agreed as to the conception of their character, hold,
nevertheless, a perfectly distinct position in the entire body of’the Ygd-ih..
deities of light. They are the earliest bringers of light in the morning skff
£ ' THE BY MAS, OF [BOOK l
2 Come thou to our libations, drink of Soma, Soma-drinker thou!
The rich One's rapture giveth kine.
3 So may we be acquainted with thine innermost benevolence:
Neglect us not, come hitherward.
4 Go to the wise unconquered One, ask thou of Indra, skilled in
song, °
Him who is better than thy friends.
5 Whether the men who mock us say, Depart unto another place,
Ye who serve Indra and none else;
6 Or whether, God of wondrous deeds, all our true people call us
blest.
Still may we dwell in Indra’s care.
7 Unto the swift One bring the swift, man-cheering, grace of
sacrifice.
That to the Friend gives wings and joy.
8 Thou, Satakratu, drankest this and wast the Vritras’ slayer;
thou
Holpest the warrior in the fray.
9 We strengthen, Satakratu, thee, yea, thee the powerful in fight.
That, Indra, we may win us wealth.
10 To him the mighty stream of wealth, prompt friend of him who
pours the juice.
Yea, to this Indra sing your song.
2 Indra is especially the lord of Soma and its chief drinker. The exhilar¬
ation produced by drinking' the fermented juice offered in libations stimulates
his warlike energies and disposes him to give out of his boundless riches
liberal rewards in the shape of cattle and other wealth to those who worship
him.
The general meaning of this and the two preceding verses seems to he:
Indra is the best friend and protector, and so long as we enjoy his friendship
and protection we care nothing for the revilings of the ungodly who mock at
our faithful worship.
7 The swift One: Indra. The Soma juice which exhilarates men or heroes
and accompanies or graces the sacrifice is also called swift both because it
flows quickly and because it makes Indra hasten to the solemnity. The
Friend , is Indra whom the juice exhilarates and sends quickly to the sacrifice.
8 SataJcratu, a name of Indra, *is explained by S&yana, he who is connected
with a hundred (many) acts, religious rites ( bahukarmayukta ), either as their
performer or their object: or it may be rendered c endowed with great wis¬
dom;’ hratu implying either karma , act, or y-r‘- 2 * 4 * * 7 8 . V—Wilson.
The Vritras, the enemies, the oppressors, or ■ ■■«. ..■■■■ 1 1 ■■ hostile
powers in the atmosphere who malevolently shut up the watery treasures in
the clouds. These demons of drought, called by a variety of names, as Vrittra
Ahi, Sushna, Namuchi, Pipru, Sambara, Urana, etc., etc., armed on their side,
also, with every variety of colestial artillery, attempt, but in vain, to resis,
the onset of the gods,’ Muir, 0, & Texts, Y, 95,
HYMN 6 .]
THE RIG VEDA,
7
HYMN Indra.
O come ye hither, sit ye down; to Indra sing ye forth your song,
Companions, bringing hymns of praise;
2 To him the richest of the rich, the Lord of treasures excellent,
Indra, with Soma juice outpoured.
3 May he stand by us in our need and in abundance for our
wealth:
May he come nigh us with his strength;
4 Whose pair of tawny horses yoked in battles foemen challenge
not:
To him, to Indra sing your song.
5 Nigh to the Soma-drinker come, for his enjoyment, these pure
drops,
The Somas mingled with the curd.
6 Thou, grown at once to perfect strength, wast bom to drink
the Soma juice,
Strong Indra, for preeminence.
7 0 Indra, lover of the song, may these quick Somas enter thee :
May they bring bliss to thee the Sage.
8 Our chants of praise have strengthened thee, 0 Satakratu, and
our lauds:
So strengthen thee the songs we sing.
9 Indra, whose succour never fails, accept these viands thousand¬
fold,
Wherein all manly powers abide. *
10 0 Indra, thou who lowest song, let no man hurt our bodies, keep
Slaughter far from us, for thou canst.
HYMN VI. Indra,
They who stand round him as he moves harness the bright,
the ruddy Steed:
The lights are shining in the sky.
X Companions. The call is addressed to the ministering priests.
3 { Two separate * cases appear to be meant: yoge, where the God must
recognize the necessity of his intervention, and purandhydm, where he may
deem it superfluous.’ Ludwig.
4 At the sight of whose chai'iot and horses all enemies flee.
9 Wherein all manly powers abide. The oblations of worshippers, as well as
their hymns of praise, stimulate and strengthen the Gods for deeds of heroism.
1 They who stand round; loTcatrayavartinah prdninah, ( the living beings of
the three worlds,’ is S&yana’s explanation. Probably the Maruts, Indra’s
constant companions are intended.
The bright , the ruddy Steed , (bradhndm arnsMmJ, is probably the Sun, with
whom Indra is frequently connected.
$ THE HYMNS OF [BOOK /.
2 On both sides to the car thev yoke the two bay coursers dear
to -him, #
Bold, tawny, bearers of the Chief.
3 Thou, making light where no light was, and form, 0 men 1
where form was not,
Wast born together with the Dawns.
& Thereafter they, as is their wont, threw off the state of babes
unborn,
Assuming sacrificial names.
5 Thou, Indra, with the Tempest-Gods, the breakers down o£-
what is firm,
Foundest the kine even in the cave.
6 Worshipping even as they list, singers laud him who findoth
wealth,
The fai-renowned, the mighty One.
7 Mayest thou verily be seen coming by fearless Indnds side ;
Both joyous, equal in your sheen.
8 With Indra’s well-beloved hosts, the blameless, hastening to
heaven,
The sacrificer cries aloud.
2 On both sides; vipakshasd; harnessed on different sides.
3 Thou, i. e. the Sun, 0 men / is perhaps merely an exclamation expressive
of admiration. If marydh , men, be taken to mean the Maruts, the words
thou, making, wcist born, although in the singular number, may apply to these
Gods regarded as one host or company and born at one birth,
4 Threw off the state of babes unborn: according to Prof. M. Muller f as¬
sumed again the form of new-born babes.’ 2 3 4 5 * 7 8 The idea that the Maruts
assumed the form of a garbha, lit. of an embryo or a new-born child, is only
meant to express that the storms burst forth from the womb of the sky as
soon as Indra arises .to do battle against the demon of darkness. As assisting
Indra in this battle, the Maruts, whose name retained for a long time its
purely appellative meaning of storms, attained their rank as deities by the
side of Indra, or as the poet expresses it, they assumed their sacred name.
This seems to be the whole meaning of the later legend that the Maruts, like
the Ilibhus were not originally gods, but became deified for their works/
M. Muller. Rigvcda Smhitd, i. p. 25.
5 The Tempest-Gods : the Maruts, the friends and helpers of Indra.
The kine; are streams of water and the beams of light which follow their
effusion. The cave is the thick dark cloud which holds the imprisoned waters
and which Indra cleaves asunder with his thunderbolt or lightning.
7 Thou; the host of Maruts. According to Benfey, the Sun.
8 The sacrificer cries aloud . This is the interpretation proposed by Professor
Max Muller,J;mt it is only conjectural and not altogether satisfactory, Benfey
translates: Mightily shines the sacrifice,* and Ludwig t The warrior sings
triumphantly.
HYMN 1.1 TfiM RTGYHTJA. g
9 Come from this place, 0 Wanderer, or downward from the
light of heaven : * _
Our songs of praise all yearn for this.
10 Indra we seek to give us help, from here, from heaven above
the earth,
Or from the spacious firmament. 9
HYMN VII. Indrac f
Indra the singers with high praise, Indra reciters with their
lauds,
Indra the choirs have glorified.
2 Indra hath ever close to him his two bay steeds and word-yoked
car,
Indra the golden, thunder-armed.
3 Indra hath raised the Sun on high in heaven, that he may see
afar:
He burst the mountain for the kine.
4 Help us, 0 Indra, in the frays, yea, frays where thousand spoils
are gained,
With awful aids , 0 awful One.
5 In mighty battle we invoke Indra, Indra in lesser fight,
The Friend who bends his holt at fiends,
6 Unclose, our manly Hero, thou for ever bounteous, yonder
cloud,
For us, thou irresistible.
7 Still higher, at each strain of mine, thunder-armed Indra’s
praises rise:
I find no laud worthy of him,
8 Even as the bull drives on the herds, he drives the people with
"■~iiis might, * ~ ~ ..
TJi e Ruler irresisti ble:
9 From this place: from earth.
Wanderer ; {parijman) here applied to Indra.
10 The spacious firmament: the expanse between earth and heaven.
1 The choirs : ( vd'ni ) referring perhaps to both singers and chanters.
2 The golden: i. e. richly decorated {sarvdhharanahhilshitah) according to
S&yana. • •
3 The moutain: is the :■ v V' - -■ ’ mass of thick cloud, and the kine
are the waters as in I. 6, 5. " i ■ / ■ and pdrvata mean both mountain
and cloud, these beiftg constantly seen in close juxtaposition and being often
indistinguishable one from the other,
10 THE HYMXS OF {BOOK L
9 Indra who rules with single sway men, riches, and the fivefold
# race
Of those who dwell upon the earth.
10 For your sake from each side we call Indra away from other
men:
Ours, and nojje others’, may he be.
HYMN VIII. Indra.
Indra, bring wealth that gives delight, the victor’s ever-con¬
quering wealth,
Most excellent, to be our aid ;
2 By means of which we may repel our foes in battle hand to
hand,
By thee assisted with the car.
3 Aided by thee, the thunder-armed, Indra, may we lift up the
bolt,
And conquer all our foes in fight.
4 With thee, 0 Indra, for ally with missile-darting heroes, may
We .conquer our embattled foes.
5 Mighty is Indra, yea supreme; greatness be his, the Thunderer:
Wide as the heaven extends his power;
6 Which aideth those to win them sons, who come as heroes to
the fight,
Or singers loving holy thoughts.
7 His belly, drinking deepest draughts of Soma, like an ocean
swells,
Like wide streams from the cope of heaven.
8 So also is his excellence, great, vigorous, rich in cattle, like
A ripe branch to the worshipper.
9 For verily thy mighty powers, Indra, are saving helps at
once
Unto a worshipper like me.
9 The, fivefold race: Benfey explains this as ‘the whole inhabited world/
But the expression seems to mean the Aryan settlements or tribes only, and
not the indigenous inhabitants of ,the country. The five tribes or settlements
were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and
Pftrus. Sftyana’s explanation is 2 3 4 those who are fit for habitations/ and the
phrase is said to imply the four castes and NiwMdas or indigenous barbarians.
But there were no such distinctions of caste when the hymn was composed.
2 With the car: drvatd, literally, with a horse, is explained by Sftyana to
mean fighting on horseback. But horses seem to have been used in war as
drawers of chariots only, and drvatd here stands for rathena, with a car or
chariot.
3 Map we lift up the holt. The thunderbolt here spoken of is sacrifice which,
when employed against enemies, is as powerful a weapon as the bolt of Indra.
10 THE HYMNS OS [BOOK I,
9 Indra who niles with single sway men, riches, and the fivefold
* race
Of those who dwell upon the earth.
10 For your sake from each side we call Indra away from other
men:
Ours, and nope others 7 , may he be.
HYMN VIII. Indra,
Indra, bring wealth that gives delight, the victor's ever-con¬
quering wealth,
Most excellent, to be our aid ;
2 By means of which we may repel our foes in battle hand to
hand,
By thee assisted with the car.
3 Aided by thee, the thunder-armed, Indra, may we lift up the
bolt,
And conquer all our foes in fight.
4 With thee, 0 Indra, for ally with missile-darting heroes, may
We.conquer our embattled foes.
5 Mighty is Indra, yea supreme; greatness be his, the Thunderer:
Wide as the heaven extends his power;
6 Which aideth those to win them sons, who come as heroes to
the fight,
Or singers loving holy thoughts.
7 His belly, drinking deepest draughts of Soma, like an ocean
swells,
Like wide streams from the cope of heaven.
8 So also is his excellence, great, vigorous, rich in cattle, like
A ripe branch to the worshipper,
9 For verily thy mighty powers, Indra, are saving helps at
once
Unto a worshipper like me.
9 The fivefo’d race: Beufey explains this as ‘the whole inhabited world/
But the expression seems to mean the Aryan settlements or tribes only, and
not the indigenous inhabitants of ,the country. The live tribes or settlements
were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and
Purus. Sftyana’s explanation is * those who are fit for habitations/ and the
phrase is said to imply the four castes and Nishadas or indigenous barbarians.
But there were no such distinctions of caste when the hymn was composed.
2 With the car: arvatd , literally, with a horse, is explained by Sftyana to
mean fighting on horseback. But horses seem to have been used in war as
drawers of chariots only, and drvatd here stands for rathenu , with a car or
chariot.
3 May we lift up the holt . The thunderbolt here spoken of is sacrifice which,
when employed against enemies, is as powerful a weapou as the bolt of Indra.
THE RIQYEDA.
11
HYMN 9 .]
10 So are his lovely gifts; let lauds and praises be to Indra sung,
That he may drink the Soma juice.
hymn IX. i ncIra ,
Comb, Indra, and delight thee with the juice at all the Soma
feasts, ^
Frotector, mighty in thy strength.
2 To Indra pour ye forth the juice, the active gladdening juice
to him
The gladdening, omnific God.
3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening
lauds,
Present at these drink-offerings.*
4 Songs have outpoured themselves to thee, Indra, the strong,
the guardian Lord,
And raised themselves unsatisfied.
5. Send to us bounty manifold, 0 Indra, worthy of our wish,
For power supreme is only thine.
6 O Indra, stimulate thereto us emulously fain for wealth,
And glorious, 0 most splendid One.
7 Give, Indra, wide and lofty fame, wealthy in cattle and in
strength,
Lasting our life-time, failing not.
8 Grant us high fame, O Indra, grant riches bestowing thousands,
those *
Fair fruits of earth borne home in wains.
9 Praising with songs the praise-worthy who cometh to our aid,
we call
Indra, the Treasure-Lord of wealth.
10 To lofty Indra, dweller by each libation, the pious man
Sings forth aloud a strengthening hymn.
10 Let lauds mid praises be to Indra swiff: more exactly, * be lauds, spoken
and sung, to Indra given ;’ nltha being properly the laud that is recited, and
Stoma the hymn of praise that is sung.
4 And raised themselves unsatisfied: djoshcih, not contented, that is, with
prayers ever new, Ludwig observes that the S&maveda has preserved the
correct reading sajdsMh, i with one accord.’
8 Those fair fruits of earth brought home in wains. ( The original of this
hymn, as of many others, is so concise and elliptical as to be unintelligible
without the liberal amplification of the Scholiast. We have in the text simply
“those car-having viands,” td rath in tr ishah . meaning, S&yana says, those
articles of food which are conveyed in cars, carts, or waggons, from the site of
their production ; as rice, barley, and other kinds of grain,’ Wilson,
The meaning of mthinir is not clear.
n
THE HYMNS OF
[BOOfy t
HYMN X. Indra.
The chanters hymn thee, they who say the word of praise
magnify thee.
The priests have raised thee up on high, 0 Satakratu, like a
pole.
2 As up he domb from ridge to ridge and looked upon the
toilsome task,
Indra observes this wish of his, aiid the Ra m hastens with his
troop.
3 Harness thy pair of strong bay steeds, long-maned, whose
bodies fill the girths,
And, Indra, Soma-drinker, come to listen to our songs of
praise.-
4 Come hither, answer thou the song, sing in approval, cry
aloud.
Good Indra, make our prayer succeed, and prosper this pur
sacrifice.
5 To Indra must a laud be said, to strengthen him who freely
gives,
That Sakra may take pleasure in our friendship and drink-offer¬
ings.
6 Him, him we seek for friendship, him for riches and heroic
might.
for Indra, he is Sakra, he shall aid us while he gives us wealth.
7 Easy to turn and drive away, Indra, is spoil bestowed by thee.
1 f The concluding phrase, hod ..ud vatis'amiv'cc ijmire, “they have raised
tjiee, like a bamboo,” is rather obscure. The Scholiast says, they have ele¬
vated Indra, as tumblers raise a bamboo—on the summit of which they
balance themselves j a feat not uncommon in India ; or, as mfixa means, also,
a family, it may be rendered, as ambitious persons raise their family to con¬
sequence/ Wilson*
2 Tl-~ ' .a.- .r - Vomheight to 1 2 * * 5 * 7 height,
which- ^ i ■ . - 1 ■ ■ - ' . of the'Yajam&na, the
person who institutes or performs a regular sacrifice and. pays the expenses of
it, who goes to the mountain to gather the Soma-plant, fuel, etc, Ludwig
thinks that Indra is meant, rising higher and higher, and yet not delaying to
come to the sacrifice,-
The Ram , (vrishmh) is Indra, and liis flock or troop are the Maruts.
Hastens: comes quickly to the sacrifice.
5 Sakra, a common name of Indra, used in the next stanza as an epithets
{ the powerful/ from seek, to he able,
7 Fast/ to turn: The booty spoken of in the Rigveda consists chiefly of
cattle, which with Indra’s assistance are easily turned and driven away from
tlie enemy who possesses them*
1IYMX n.]
the mar jsda.
13
Unclose the_«table ^of .tlic .kuieji-ind giye us. wealth 0 Tlnmclcr*
arnic3,
8 The heaven and earth contain thee not, together, in thy wrath¬
ful mood.
Win us the waters of the sky, and send us kine abundantly.
9 Hear, thou whose ear is quick, my call; take'' to thee readily
my songs.
0 Indra, let this laud of mine come nearer even than thy
friend.
10 We know thee mightiest of all, in battles hearer of our cry.
Of thee most mighty we invoke the aid that giveth thousand¬
fold.
11 0 Indra, Son of Kusika, drink our libation'with delight.
Prolong our life anew, and cause the seer to win a thousand
gifts,
12 Lover of song, may these our songs on every side encompass
thee:
Strengthening thee of lengthened life, may they bo dear de¬
lights to thee.
HYMN XL Indra.
All sacred songs have magnified Indra expansive as the sea,
The best of warriors borne on cars, the Lord, the very Lord of
strength.
2 Strong in thy friendship, Indra, Lord of power and might, we
have no fear.
We glorify with praises thee, the never-conquered conqueror.
3 The gifts of Indra from of old, his saving succours, never fail.
When to the praise-singers he gives the boon of substance
rich in kine.
Unclose the stable of the bine: Open the thick cloud that holds the water
Imprisoned, and fertilize our fields with rain.
9 Thy friend; probably the mjra or thunderbolt which is Jndra’s insepar¬
able associate and ally.
11 So7i of Kusika : Kusika was the father or the grandfather of Visv&mitra
who was the father of the poet or seer of this hymn. This epithet Kausika,
son of Kusika, is here applied to Ipdra as being the chief or special God of the
seer's family.
12 Of lengthened life=. immortal,
1 This hymn is ascribed to Jetar the sou of Madhuchchhandas the seer of
the preceding hy nm. * -
Expansive as the sea : at L 8, 7. Or the expression may be, as Wilson says,
‘ a vague mode of indicating the universal diffusion of Indra as the firma¬
ment,’
HYMN 9.] THE EIGVEEA, $1
10 So are bis lovely gifts; let lauds and praises be to Indra sung,
That he may drink the Soma juice,
HYMN IX. Indra.
Come, Indra, and delight thee with the juice at all the Soma
feasts, 9
Protector, mighty in thy strength.
2 To Indra pour ye forth the juice, the active gladdening juice
to him
The gladdening, omnific God.
3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening
lauds,
Present at these drink-offerings.*
4 Songs have outpoured themselves to thee, Indra, the strong,
the guardian Lord,
And raised themselves unsatisfied.
5. Send to us bounty manifold, O Indra, worthy of our wish,
For power supreme is only thine.
6 0 Indra, stimulate thereto us emulously fain for wealth,
And glorious, 0 most splendid One.
7 Give, Indra, wide and lofty fame, wealthy in cattle and in
strength,
Lasting our life-time, failing not.
8 Grant us high fame, O Indra, grant riches bestowing thousands,
those *
Fair fruits of earth borne home in wains.
9 Praising with songs the praise-worthy who cometh to our aid,
we call
Indra, the Treasure-Lord of wealth. *■
10 To lofty Indra, dweller by each libation, the pious man
Sings forth aloud a strengthening hymn.
10 Let lauds and praises be to Indra sung : more exactly, ‘be lauds, spoken
and sung, to Inclra given ; * itktha being properly the laud that is recited, and
Stoma the hymn of praise that is sung.
4 And raised themselves unsatisfied: djoshdh, not contented, that is, with
prayers ever new, Ludwig observes that the S&maveda has preserved the
correct reading sajdshdh, ‘ with one accord.’
8 Those fair fruits of earth brought home in wains, ‘ The original of this
hymn, as of many others, is so concise and elliptical as to be unintelligible
without the liberal amplification of the Scholiast. We have in the text simply
“those car-having viands,” td ruthintr ishah . meaning, S&yana says, those
articles of food which are conveyed in ears, carts, or waggons, from the site of
their production ; as rice, barley, and other kinds of grain.’ Wilson.
The meaning of rathintr is not clear,
14 THE 1ITMNS OF [BOOK L
4 C rusher of for ts, the young, the wise, of strength unmeasured,
wasTIeTom
Sustaiuer of each sacred rite, Indra, the Thunderer, nmeh-
extolled.
5 Lord of the thunder, thou didst burst,the cave of Vala rich
in "cows.
The Gods came pressing to thy side, and free from terror aided
thee.
6 I, Hero, through thy bounties am come to the flood addressing
thee.
Song-lover, here the singers stand and testify to thee thereof.
7 The wily Sushna, Indra i thou o’erthrewest with thy wondrous
powers.
The wise beheld this deed of thine: now go beyond their
eulogies.
8 Our songs of praise have glorified Indra who ruletli by his
might,
Whose precious gifts in thousands come, yea, even more
abundantly.
HYMN XIT. Agm.
We choose Agm the messenger, the herald, master of all wealth,
Well skilled in this our sacrifice.
2 With callings ever they invoke Agm, Agin, Lord of the House,
Oblation-beaver, much beloved.
3 Bring the Gods hither, Agni, born for him who strews the sacred
grass:
Thou art our herald, meet for praise.
4 Crusher of forts; destroyer or breaker-down of the clouds that withhold
the rain, which are regarded as the forts or strongholds of Vritra and-the
other hostile powers of the air.
5 The care of Vala ; Vala is the brother of Vritra, or Vritra himself under
another name, who stole the cows of the Gods and hid them in a cave, that is,
kept the light and waters imprisoned in dark clouds.
fi To the flood ; i. e. to Indra, the river or sea of bounty.
7 The wily Sushna ; Sushna is described as a demon slain by Indra.
The word means drier up : bhdtdndm soshanahetit, cau.se of the drying up of
beings, the excessive heat and drought before the Kains, which Indra puts an
end to.
Now go beyond their eulogies: i. e. do deeds worthy of still higher praise.
Or it may mean, make their eulogies endure.
1 The Hymns from XII to XXIII inclusive are ascribed to • Medh&fcithi,
son of Kanva.
The messenger: the mediator between men and Gods. The herald : devdndm
dhrdtdram , the inviter of the Gods, is Sdyana's explanation,
3 Born,: newly produced by attrition for the man who has prepared and
spread the sacrificial grass as a seat for the expected deities,
HYMN 18.]
THE RIO VEDA.
15
4 Wake up the willing Gods, since thou, Agni, performed
embassage:
Sit on the sacred grass with Gods,
5 0 Agni, radiant One, to whom the holy oil is poured, burn up
Our enemies whom,fiends protect.
6 By Agni Agni is inflamed, Lord of the House, Wise, young, who
bears
The gift; the ladle is his mouth.
7 Praise Agni in the sacrifice, the Sage whose ways are ever true,
The God who driveth grief away.
8 God, Agni, be his strong defence who, lord of sacrificial gifts,
Worslxippeth thee the messenger.
9 Whoso with sacred gift would fain call Agni to the feast of
Gods,
0 Purifier, favour him.
10 Such, Agni, Purifier, bright, bring hither to our sacrifice,
To our oblation bring the Gods.
11 So lauded by our newest song of praise bring opulence to us,
And food, with heroes for our sons.
12 0 Agni, by effulgent flame, by all invokings of the Gods,
Show pleasure in this laud of ours.
HYMN XIII. Agni.
Agni, well-kindled, bring the Gods for him who offers holy gifts.
Worship them. Purifier, Priest.
2 Son of Thyself, present, 0 Sage, our sacrifice to the Gods to¬
day,
Sweet to the taste, that they may feast.
6 By Agni Agni is inflamed: The fire into which the oblation is poured is
lighted by the application of other fire.
Young: as newly horn each time the fire is produced. The ladle: used for
pouring the sacrificial butter into the fire.
8 Lord of sacrificial gifts : the wealthy patron or institutor of the sacrifice.
9 0 Purifier: pdvaka, purifying, is in later Sanskrit a common word for fire.
[ This is one of the Aprt or propitiatory hymns, consisting of invocations to a
series of deified objects, and said to be introductory to idle animal sacrifice.
I All the deified objects addressed in this hymn are said by Sftyana to be forms
| of Agni.
X For him who offers holy gifts: for the institutor of the sacrifice.
2 Son of Thyself . Tanunap&t, son or descendant of oneself, is a frequently
recurring name of Agni, so called because fire is sometimes self-generated, as
in the lightning, or produced by attrition, and not necessarily derived from
'other fire. Other fanciful derivations are given.
16
THE IITMNS OF
[BOOK I
3 Dear Narasausa, sweet of tongue, the giver of oblations, I
Invoke to this our sacrifice,
4 Agni, on thy most easy car, glorified, hither bring the Gods;
Mann appointed thee as Priest,
5 Strew, 0 ye wise, the sacred grass that drips with oil, in order
due,
Where the Immortal is beheld.
6 Thrown open be the Doors Divine, unfailing, that assist the rite,
For sacrifice this day and now.
7 I call the lovely Night and Dawn to seat them on the holy grass
At this- our solemn sacrifice.
8 The two Invokers I invite, the wisp, divine, and sweet of
tongue,
To celebrate this our sacrifice.
I]a, Sarasvati, Main, t 1 ■ / G..V1 . who bring delight,
( Be seated, peaceful, of " " .
10 Tvaslitar I call, the earliest born, the wearer of all forms at
will:
May he be ours and ours alone.
11 God, Sovran of the Wood, present this our oblation to the
Gods,
And let the giver be renowned.
3 Nard^ahm ; 4 Praise of Men 1 is one of Agni’s mystical names.
4 4/ft me .* is the man par excellence, or the representative man and father of
the human race, regarded as the first institutor of sacrifices and religious cere¬
monies.
5 The Immortal: according to S&yaua either the clarified butter or' Agni
the God.
6 The Doors Divine: the doors of the chamber in which the oblation is
offered.
Unfailing; the signification of asauhatah in the text is uncertain. S&yana
explains the word variously in various places.
8 The two Invokers* It seems A uncertain who these two invokers or priests
(hot&r&) are, whether Agni and Aditya, or Agni and Varuna, or V&runa and
Aditya. See M, Muller's A, S. Literature* p. 464.
9 /Id: the Goddess of sacred speech and action.
Sarasvati : see I. 3. 10.
Mukt; c the great’ (Goddess), said-to be identical with Bh&ratS, also a
Goddess of speech.
10 Tvaslitar, is the Hephaistos, or Vulcan, of the Indian pantheon, the ideal
artist, the divine artisan, the most skilful of workmen, versed in all wonderful
and admirable contrivances.
11 God , Sovran of the Wood : vanaspati, lord of the wood ; usually, a large
tree ; here said to be an Agni,—as if the fuel and the burning of it were iden-
tified. A Or the Sacrificial Post may be intended, which is enumerated among
tlie Apr! deities or deified objects.
HYMN 14.]
THU MIG VEDA.
17
12 With Svaha pay the sacrifice to Indra in the offerer’s house :
Thither I call the Deities.
HYMN XIV. Visvedevas.
To drink the Soma, Agni, come, come to our service and our
songs r
Wibh all these Gods; and worship them.
2 The Kanvas have invoked thee ; they, 0 Singer, sing thee
songs of praise:
Agni, come hither with the Gods;
3 Indra, Y&yu, Brihaspati, Mitra, Agni, Pushan, Bhaga,
Adityas, and the Marut host.
12 Svdhd is tlie sacred word or exclamation (Hail ! Blessing ! ) used in
pouring the oblation on the fire. According to S&yana, Sv&hft also may be
identified with Agni.
2 The Kanvas: sons or descendants of Kanva, men of the same family as the
seer of the hymn.
3 Indra , Vdyu, etc. The names of these Gods are in the accusative case,
governed by ‘they (the Kanvas) have invoked,’ or ‘ worship them, 1 understood.
Briha&patit ‘alternating with Brahmanaspati is the name of a deity in
whom the action of the worshipper upon the Gods is personified. He is
the suppliant, the priest who intercedes with the Gods for men, and protects
them against the wicked. Hence he appears as the prototype of the priests
and the priestly order, and is also designated as the Purohita of the divine
community. The essential difference between the original idea represented
in this God and those expressed in most of the other and older deities of the
Veda consists in the fact that the latter are personifications of various de¬
partments of nature, or of physical forces, while the former is the product of
moral ideas, and an impersonation of the power of devotion.’ Muir, O. 8,
Texts , V. 272.
Pdshan is a God who protects and multiplies cattle and human possessions
generally. In character he is a solar deity, beholds the entire universe, and is
a guide on roads and journeys.
Bhaga , the gracious Lord and protector, is regarded as the bestower of
wealth,
Adityas . ‘ There (in the highest heaven) dwell and reign those Gods who
bear in common the name of Adityas, We must, however, if we would dis¬
cover their earliest character, abandon the conceptions which in a later age,
and even in that of the heroic poems, were entertained regarding these deities.
According to this conception they were twelve Sun-gods, bearing evident
reference to the twelve months. But for the most ancient period we must
hold fast the primary signification of their name. They are the inviolable,
imperishable, eternal beings. Aditi, eternity or the eternal, is the element
which sustains them and is sustained by them...The eternal and inviolable
element in which the Adityas dwell, and which forms their essence, is the
celestial light...The Adityas, the Gods of this light, do not therefore by any
means coincide with any of the forms in which light is manifested in the uni¬
verse. They are neither sun, nor moon, nor stars, nor dawn, but the eternal
eusfainers of this luminous life, which exists, as it were, behind all these
phenomena.’ Roth, quoted by Muir, 0. 8. Texts , V, p. 56.
18 THE HYMNS OF [BOOH L
4 For you these juices are poured forth that gladden and exhi¬
larate,
The meath-drops resting in the cup,
5 The sons of Kanva fain for help adore thee, having strewn the
grass,
With offering's and all things prepared.
6 Let the swift steeds who carry thee, thought-yoked and drop¬
ping holy oil,
Bring the Gods to the Soma draught.
7 Adored, the strengthened of Law, unite them, Agni, with their*
Dames:
Make them drink meath, 0 bright of tongue.
8 Let them, 0 Agni, who deserve worship and praise drink with
thy tongue
The meath in solemn sacrifice.
9 Away, from the Sun’s realm of light, the wise invoking Priest
shall bring
All Gods awaking with the dawn.
10 With all the Gods, with Indra, with Vayu, and Mitra’s splen¬
dours, drink,
Agni, the pleasant Soma juice.
11 Ordained by Manu as our Priest, thou sittest, Agni, at each rite:
Hallow thou this our sacrifice.
12 Harness the Red Mares to thy* car, the Bays, 0 God, the flam¬
ing ones:
With those bring hitherward the Gods.
HYMN XV. Bitu,
0 Indra drink the Soma juice with Ritu; let the cheering drops
Sink deep within, which settle there.
The Marut host: the Maruts are the Gods of the winds and storms, the
companions and friends of Indra. They are said in the Veda to be the sons of
Rudra and Prism, the latter being explained by Sftyana as * the many-colour¬
ed earth/ hut regarded by Professor Roth as a personification of the speckled
clouds.
7 Unite them with their Dames .* patnimtas Teridhi; make them (come) with
their consorts.
9 The wise invoking Priest: Agni, who calls the Gods.
10 All the Gods: or Visvedevas; see I. 8. 7.
11 Manu : see 1.18. 4.
1 Ritu : meaning generally a season, a sixth part of the Indian year, is here
personified and addressed as a deity.
HYMN 15.]
THE RWYEDA.
19
2 Drink from the Purifier’s cup, Maruts, with Eitu; sanctify
The rite, for ye give precious gifts.
3 0 Neshtar, with thy Dame accept our sacrifice; with Eitu drink,
For thou art he who giveth wealth.
4 Bring the Gods, Agni; in the three appointed places set them
down ;
Surround them, and with Eitu drink.
5 Drink Soma after the Eitus, from the Brahmaua’s bounty: un¬
dissolved,
O Indra, is thy friendship’s bond.
6 Mitra, Yaruna, ye whose ways are firm—a Power that none
deceives—,
With Eitu ye have reached the rite.
7 The Soma-pressers, fain for wealth, praise the Wealth-giver in
the rite,
In sacrifices praise the God.
8 May the Wealth-giver grant to us riches that shall be far
renowned :
These things we gain among the Gods.
9 He with the Eitus fain would drink, Wealth-giver, from the
Neshtar’s bowl.
Haste, give your offering, and depart.
10 As we this fourth time, Wealth-giver, honour thee with the
Eitus, be
A Giver bountiful to us.
2 The Purifier's cup : the sacrificial vessel of the Potar, or Purifier, who
pours into the fire the libation for the Maruts.
3 0 Neshtar : the Neshtar is one of the chief officiating priests, who leads
forward the* wife of the institutor of the sacrifice. In this place Neshtar is
said to be another name for the God Tvashtar from his having on some oc¬
casion assumed the function of a Neshtar priest.
4 The three appointed places ; by the three sacrificial fires.
5 The JBrdhmana's bounty. The Br&hmana here is said to be the Br&hma-
n&chchhansi, one of the sixteen priests employed in sacrifices; and perhaps his
office may have been to hold some ladle or vase in which the offering is pre¬
sented.
7 The Soma-pressers: grotkvahastdsah, men having stones in their hands
with which to bruise the Soma plant. The Wealth giver is Agni.
In the rite , In sacrifices : 1 in the adhvara and in the yajnas } the first said
to be the primary or essential ceremony, such as the Agnishtoma ; the second,
the modified ceremonies, such as the Ukthjra which is elsewhere termed an
offering with Soma juice/ Wilson.
10 As we this fourth time: Agni, as Dravinod&s or Wealth-giver, has now
been celebrated in four stanzas instead of the usual tricha or triad; or we may
translate with Ludwig, * As we in fourth place/ Agni being fourth in the in¬
vocation (Indra, Maruts, Tvashtar, Agni).
20 THE HYMNS OF [BOOK 2 .
11 Drink ye the meath, 0 Asvins bright with flames, whose acts
are pure, who with
- Ritus accept the sacrifice.
12 With Ritu, through the house-fire, thou, kind Giver, guidest
sacrifice:
Worship the Gods for the pious man.
HYMN XVI. Indra.
Let thy Bay Steeds bring thee, the Strong, hither to drink the
Soma draught—
Those, Indra, who are bright as suns.
2 Here are the grains bedewed with oil: hither let the Bay
Coursers bring
Indra upon his easiest car.
3 Indra at early morn we call, Indra in course of sacrifice,
Indra to drink the Soma juice.
4 Come hither, with thy long-maned Steeds, 0 Indra, to the
draught we pour:
We call thee when the juice is shed.
5 Come thou to this our song of praise, to the libation poured
for thee:
Drink of it like a stag athirst.
6 Here are the drops of Soma juice expressed on sacred grass :
thereof
Drink, Indra, to increase thy might.
7 Welcome to thee be this our hymn, reaching thy heart, most
excellent:
Then drink the Soma juice expressed.
8 To every draught of pressed-out juice Indra, the Vritra-slayer,
comes,
To drink the Soma for delight.
9 Fulfil, 0 Satakratu, all our wish with horses and with kine :
With holy thoughts we sing thy praise.
12 Through the house-jive. The g&rhapatya is the sacred fire perpetually
maintained by the householder ; the fire from which fires for sacrificial pur¬
poses are lighted.
1 Bright as suns ; s&rachalcsasah. Sftyana understands this to refer to the
priests, and Wilson renders accordingly ; may (the priests), radiant as the sun ,
(make thee manifest).
2 Easiest car; suhhdtame rathe: that is, most easily moving, swiftest.
3 Inch'd at early morn we call . Although not more particularly named, the
specification implies the morning, mid-day, and e\(:\ing w: "
5 Mice a stag athirst: like a gaum (Bos Gaurus) a kind of buffalo.
. f Brink like a thirsty buffalo,’ would perhaps be a more strictly accurate
rendering.
HYMN 18.]
21
TIIE Jim VEDA.
HYMN XVII, Indra-Varuna,
I crave help from the ' Imperial Lords, from Indra-Varuna ;
may they
Both favour one of us like me.
2 Guardians of men, ye ever come with ready succour at the call
Of every singer such as I.
3 Sate you, according to your wish, 0 Indra-Varuna, with wealth :
Fain would we have you nearest us.
4 May we be sharers of the powers, sharers of the benevolence
Of you who give strength bounteously.
5 Indra and Varuna, among givers of thousands, meet for praise,
Are Powers who merit highest laud.
6 Through their protection may we gain great store of wealth,
and heap it up :
Enough, and still to spare, be ours.
7 0 Indra-Varuna, on you for wealth in many a form I call:
Still keep ye us victorious.
8 0 Indra-Varuna, through our songs that seek to win you to
ourselves,
Give us at once your sheltering help.
9 0 Indra-Varuna, to you may fair praise which I offer come,
Joint eulogy which ye dignify.
HYMN XVIII. Bralimanaspati,
0 Brahmahaspati, make him who presses Soma glorious,
Even Kakshivan Ausija.
1 Indra the Hero and Varuna the King are addressed conjointly as
a dual deity, Indr&varuna. The most prominent of the other dual deities are
Agni-Soma, Indra-V&yu, Indra-Agni, Indra-Brihaspati, Indra-Soma, Mitra-
Varuna, Indra-Pftshan, Indra-Yishau, Dyaus-Prithivi and Soma-Rudra.
Hrahmanaspati. See I. 14, 3. Professor Wilson says : ‘ The Scholiast fur¬
nishes us with no account of the station or functions of this divinity. The
etymology m?:TI V-tify Dr. TV-th** definition of him as the deity of sacred
prayer, or rai hci*. peri;:;:*:--. ,x i d o x i of the Veda ; but whether he is to be
considered as a diMii.ci nor-oiion, or as a modified form of one of those
already recognized, and "’especially of Agni, is doubtful. His giving wealth,
healing disease, and promoting nourishment, are properties not poeuliar to
him ; and his being associated with Indra and Soma, while it mahes him dis¬
tinct from them, leaves him Agni r* , His being, in an especial
manner, connected with prayer . ■ |■ . ■ - ■ • * . ■ in a subsequent passage.
Hymn XL. Agni is, in an especial . _ of the Brahman; and,
according to some statements, the Rigrc:1n is suppose! to proceed from him ;
a notion, however, which according to Med!: !' iilii. the commentator on Manu,
was suggested by its opening with the hymn to Agni, Agnim tie.'
Kafcshtvdn, called Ausija, or son of Usij, was a renowned Rishi or seer, of
the family of Pajra, and the author of several of the hymns of the Rigyeda,
22 THE HYMNS OF [BOOK I.
2 The rich, the healer of disease, who giveth wealth, inereaseth
store,
The prompt,—may he be with us still.
3 Let not the foeman’s curse, let not a mortal's onslaught fall on
us:
Preserve us, Brahmanaspati.
4 Ne'er is the mortal hero harmed whom Indra, Brahmanaspati,
And Soma graciously inspire.
5 Do, thou, 0 Brahmanaspati, and Indra, Soma, Dakshina,
Preserve that mortal from distress.
6 To the Assembly's wondrous Lord, to Indra’s lovely Friend who
gives
Wisdom, have I drawn near in prayer.
7 He without whom no sacrifice, e'en of the wise man, prospers ;
he
Stirs up the series of thoughts.
8 He makes the oblation prosper, he promotes the course of
sacrifice;
Our voice of praise goes to the Gods.
9 I have seen Nar&sansa, him most resolute, most widely famed,
As 5 twere the Household Priest of heaven.
2 The rich , the healer of disease ; Brahmanaspati.
4 Soma ; the God who represents and animates the juice of the Soma
plant. He was in former times the Indian Dionysus or Bacchus. 2 * 4 5 6 The
simple minded Aryan people,’ says Professor Whitney, 4 whose whole religion
was a worship of the wonderful powers and phenomena of nature, had no
sooner perceived that this liquid [Soma juice] had power to elevate the
spirits, and produce a temporary frenzy, under the influence of which the
individual was prompted to, and" capable of, deeds beyond his natural powers,
than they found in it something divine: it was to theif apprehension a God,
endowing those into whom it entered with godlike powers ; the plant which
afforded it became to them the king of plants; the process '* r - -—
tecame a holy sacrifice. The high antiquity of this cultus is ■ ■ 1 : ■:
references to it found occurring in the Persian Avesta.’ See Muir, 0. 8. Texts }
V. 258.
5 Dahshtnd: properly the present made to the priests at the conclusion of
a sacrifice, here personified as a Goddess.
6 The Assembly's wondrous Lord: Sadasaspati, the' master or protector of
the assembly of priests, is here a title of Agni.
9 Household Priest : sadmamahhasam; according to S&yana, * radiant as
heaven/ according to Ludwig, 4 as one who fought to win heaven’s seat.’
Nardsama has already occurred as a name of Agni (I. 13. 3.) The meaning
appears to be : through my invocation and praise I have reached the Gods,
and with the eye of the spirit have looked on Agni in heaven.
HYMN 19.]
2 $
THE RIGVEDA.
HYMN XIX. Agni, Maruts.
To this fair sacrifice to drink the milky draught thou art in¬
voked :
0 Agni, with the Marats come.
2 No mortal man, no God exceeds thy mental power, 0 Mighty
One:
0 Agni, with the Maruts come :
3 All Gods devoid of guile, who know the mighty region of mid¬
air :
O Agni, with those Maruts come.
4 The terrible, who sing their song, not to be overcome by
might:
0 Agni, with those Maruts come.
5 Brilliant, and awful in their form, mighty, devourers of their
foes:
0 Agni,, with those Maruts come.
6 Who sit as Deities in heaven, above the sky-vault’s luminous
sphere :
O Agni, with those Maruts come.
7 Who scatter clouds about the sky, away over the billowy sea :
0 Agni, with those Maruts come.
8 Who with their bright beams spread them forth over the
ocean in their might:
O Agni, with those Maruts come.
9 For thee, to be thine early draught, I pour the Soma-mingled
meath :
0 Agni, with the Maruts come.
HYMN XX. Bibhus.
Fob the"* Celestial Hace this song of praise which gives wealth
lavishly
Was made by singers with their lips.
2 They who for Indra, with their mind, formed horses harnessed
by a word,
Attained by works to sacrifice.
1 Pot the Celestial Race ; devdya j&nmane, the divine class or raee of the
Bibhus, the three sons of Sudhanvan who is said to have been a descendant of
Angiras. They were named severally Bibhu, Vibhvan, and V&ja^ and styled
collectively Bibhus from the name of the eldest. ^ 1 Through their assiduous
performance of good works they obtained divinity and became entitled to
receive praise and adoration. They are supposed to dwell in the solar sphere,
and there is an indistinct identification of them with the rays of the sum: but,
whether typical or not, they prove the admission, at an early date of the doc¬
trine that men might become divinities,’ Wilson,
24 THE HYMNS OF [BOOK I.
3 They for the two Nasatyas wrought a light car moving every
way :
They formed a nectar-yielding cow.
4 The Eibhus with effectual prayers, honest, with constant
labour, made
Their Sire anct Mother young again.
5 Together came your gladdening drops with Indra by the
Maruts girt,
With the Adityas, with the Kings.
6 The sacrificial ladle, wrought newly by the God Tvashtar’s
hand—
Four ladles have ye made thereof.
7 Vouchsafe us wealth, to him who pours thrice seven libations,
yea, to each
Give wealth, pleased with our eulogies.
8 As ministering Priests they held, by pious acts they won
themselves,
A share in sacrifice with Gods.
HYMN XXL Indra-Agni,
Indra and Agni I invoke ; fain are we for their song of praise :
Chief Soma-drinkers are they both,
3 The two N&satyas: the Asvins, See I, 3. 3. The Ribhus may have
been the first to attempt the bodily representation of the horses of Indra and
the chariot of the Asvins,
4 Sire and Mother ; Heaven and Earth, which they, as deities of the
seasons, refresh and restore to youth.
5 1 According to Asval&yana, as quoted hy S&yana, the libations offered
at the third daily (or evening) sacrifice are presented to Indra along with the
Adityas, together with Ribhu, Vibhvan, and V&ja, with Brihnspati and the
Visvadevas.’ Wilson.
6 ‘Tvashtar, in the Paur&pik r.'y iV --V ■*■■■ tlo carpenter or artisan of
the Gods: so S&yana sayB of him, t *' - \ ■■■ 1 <ie duty, with relation to
the Gods, is carpentry.Sctyana al ■ ; s. ' ■ ! lY ' \ the disciples of Tvash-
tar...The act ascribed to them in the text, of making one ladle four, has, pro¬
bably, rather reference to some innovation in the objects of libation than to
the i ■ • V :. J; n of the wooden spoons used to pour out the Soma juice.
The.' ■ W, ■ that Agni, coming to a sacrifice which the Ribhus ce¬
lebrated, became as one of them, and, therefore, they made the ladle fourfold,
that each might have his share.’ Wilson.
7 Or the * thrice seven ’ may refer to ratndni, grant thrice seven rich trea¬
sures.
1 In dm and Agni: addressed conjointly as a dual deity, Indr&gni, that is,
Indra*Agni, See, 1,17,1,
HYMN 22.] THE RIGVEDA. 25
2 Praise ye, 0 men, and glorify Indra-Agni in the holy rites :
Sing praise to them in sacred songs.
3 Indra and Agni we invite, the Soma-drinkers, for the fame
Of Mitra, to the Soma-draught.
4 Strong Gods, we bid them come to this libation that stands
ready here :
Indra and Agni, come to us*
5 Indra and Agni, mighty Lords of our assembly, crush the
fiends:
Childless be the devouring ones.
6 Watch ye, through this your truthfulness, there in the place
of spacious view ;
Indra and Agni, send us bliss.
HYMN XXII. Asvins and Others.
Waken the Asvin Pair who yoke their car at early mom :
may they
Approach to drink this Soma juice.
2 We call the Asvins Twain, the Gods borne in a noble car, the
best
Of charioteers, who reach the heavens.
3 Dropping with honey is your whip, Asvins, and full of plea¬
santness :
Sprinkle therewith the sacrifice.
4 As ye go thither in your car, not far, 0 Asvins, is the home
Of him who offers Soma juice.
5 For my protection I invoke the golden-handed Savitar :
He knoweth, as a God, the place.
S For the fame of Mitra: the meaning is not clear. Mitra appeal's to be
regarded as the guardian of the world. Sfryana takes Mitra in the sense of
friend, and refers it to the institutor of the sacrifice.
5 Crush the fiends: the R&kshasas, demons who go about at night, ensnar¬
ing and even devouring human beings, disturbing sacrifices and devout men,
and generally hostile to the Aryan race.
6 In the place of spacious view: S&yana explains f in the station which
—f!r *-\kes known the experience of results (of actions) that is in
t: In the place where what is hidden will be made known.
3 Your whip: the madhuJcas& or Honey-whip of the Asvins is perhaps the
stimulating morning breeze. ‘See Atharva-veda IX. 1, the whole of which
hymn is a glorification of this wondrous whip.
5 Savitar: the generator or vivifier, is a name of the Sun, in the Yeda
sometimes identified with and sometimes distinguished from Sftrya,
26 THE HYMNS OF [BOOK L
6 That he may send us succour, praise the Waters’ Offspring
Savitar :
Fain are we for his holy ways.
7 We call on him, distributer of wondrous bounty and of wealth,
On Savitar who looks on men.
8 Come hither^ friends, and seat yourselves; Savitar, to be
praised by us,
Giving good gifts, is beautiful.
9 0 Agni, hither bring to us the willing Spouses of the Gods,
And Tvashtar, to the Soma draught.
10 Most youthful Agni, hither bring their Spouses, Hotra, Bharati,
Varutri, Dhishana, for aid.
11 Spouses of Heroes, Goddesses, with whole wings may they come
to us
With great protection and with aid.
12 Indrani, Yarun&ni, and Agnayi hither I invite,
For weal, to drink the Soma juice.
13 May Heaven and Earth, the Mighty Pair, bedew for us our
sacrifice,
And feed us full with nourishments.
14 Their water rich with fatness, there in the Gandharva’s sted-
fast place,
The singers taste through sacred songs.
6 The Waters' Offspring Savitar : son or offspring of the Waters, apdm
napdtj is an epithet more frequently applied to Agni. S&yana explains it
otherwise as 1 one who does not cherish (na p&lakam.) the water, but dries it
up with his heat/
10 Hotrd is called the wife of Agni, or the personified invocation ; Bhdvatl
is Holy Speech or Prayer ; Yardtri is explained as tf she who is to be chosen,
the excellent; * and JDhishand is said to be a synonym of V&k or Y&gdovi,
the Goddess of Speech,
► 11 With whole wings: literally, with unclipped wings; that is, swift as
birds whose wings have not been cut,
12 Indrdni, Varundni , and Agndyt: are respectively the consorts of Indra,
Vanina, and Agni,
14 Their water rich in fatness; the fertilizing rain sent by Heaven and
Earth. The meaning appears to be : the holy singers enjoy, as guerdon for
their hymns, the kindly rain and other good gifts which are sent down from
the regions above by the great parents Heaven and Earth. .
The Gandharva’s stedfast place: Though in later times the Gandharvas are
regarded as a class, in the Itigveda more than one is seldom mentioned. He
is commonly designated as* ‘ the heavenly Gandharva/ whose habitation is
the sky, and whose especial duty is to guard the heavenly Soma, which the
Gods obtain through his permission*
HYMN 22.] THE HI GY EH A. 27
15 Thornless be thou, 0 Earth, spread wide before ns for a dwell¬
ing-place :
Vouchsafe us shelter broad and sure.
16 The Gods be gracious unto us even from the place whence
Vishnu strode
Through the seven regions of the earth !
17 Through all this world strode Vishrm; thrice his foot he
planted, and the whole
Was gathered in his footstep’s dust.
18 Vishnu, the Guardian, he whom none deceiveth, made three
steps ; thenceforth
Establishing his high decrees.
19 Look ye on Vishnu’s works, whereby the Friend of Indra,
close-allied,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Vishnu is,
Laid as it were an eye in heaven.
21 This, Vishnu’s station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.
v 16 Vishnu: This God, ‘the all-pervading or v» ^nt placed
in the Veda in the foremost rank of deities, and • \ invoked
with Indra, Varuna, the Maruts, Rudra, Vftyu anc : '■ ‘ .V•. 1 : • \\periority
to them is never stated, and he is even described in one place as celebrating
the praise of Indra and deriving his power from that God. The point which
distinguishes him from the other Vedic deities is chiefly his striding over the
heavens, which he is said to do in three paces, explained as denoting the three¬
fold manifestation of light in the form of fire, lightning and the sun, or as
designating the three daily stations of the sun, in his rising, culminating and
setting.
The meaning of the stanza is obscure: Wilson, after S&yana, translates:
‘ May the Gods preserve us (from that portion) of the earth whence Vishnu,
(aided) by the seven metres, stepped,’ and notes: * According to the Taitti-
riyas, as cited by the scholiast, the Gods with Vishnu at their head subdued
the invincible earth, using the seven metres of the Veda as their instruments.
S&yana conceives the text to allude to the Trivihvama Avatdra, in which
Vishnu traversed the three worlds in three steps. The phrase “ preserve ns
from the earth ” implies according to the commentary, the hinderance of the
sin of those inhabiting the earth/
17 The whole was gathered in Ms footstep's dust: This is the meaning ac¬
cording to S&yana. Vishnu was so mighty that the dust raised by his foot¬
step enveloped the whole world, or the earth was formed from the dust of his
strides.
20 The princes : the Mris, the wealthy patrons of sacrifice, ■ .
21 Light up : glorify with their praises.
tffJB HYMNS OF
[BOOK t
sis
HYMN XXIII. VAyu and Others
Strong are the Somas ; come thou nigh; these juices have
been mixt with milk :
Drink, V&yu, the presented draughts.
2 Both Deities who touch the heaven, Indra and Yayu we invoke.
To drink of this our Soma juice.
8 The singers, for, their aid, invoke Indra and Y&yu, swift as
mind,
The thousand-eyed, the Lords of thought. - . "
4 Mitra and Yanina, renowned as Gods of consecrated might,
We call to drink the Soma juice.
5 Those who by Law uphold the Law, Lords of the shining light
of Law,
Mitra I call, and Yaruna,
6 Let Varuna be our chief defence, let Mitra guard us with all
aids:
Both make us rich exceedingly.
7 Indra, by Maruts girt, we call to drink the Soma juice: may he
Sate him in union with his troop.
8 Gods, Marut hosts whom Indra leads, distributers of Pushan's
gifts,
Hearken ye all unto my cry.
9 With conquering Indra for ally, strike Yritra down, ye boun¬
teous Gods :
Let not the wicked master us.
10 We call the Universal Gods, and Maruts to the Soma draught,
For passing strong are Prisni’s Sons.
11 Fierce- comes the Maruts'. thundering voice, like thatjof con¬
querors, when ye go ? ' ‘
Forward to victory, 0 Men.
12 Born of the laughing lightning, may the Maruts guard us
everywhere :
May they be gracious unto us.
This hymn is addressed to V&yu, Indra, Mitra, Yaruna, the Visve Devas
Pushan, the Waters, Agni. * *
1 Lords of thought ; dhi, thought, means especially in the Yeda holy
thought, devotion, prayer, a religious rite, a sacrifice.
S PUshan is the guardian of flocks and herds and of property in general.
10 Prhnimdtarah; Prisni’a sons, those who have for their mother Prisni
the many-coloured earth or the speckled cloud ; the Maruts. ‘ * *
11 0 Mm; 0 heroic Maruts,
HYMN 23.] THE RIG VEDA. 29
13 Like some lost animal, drive to us, bright Pushan, him who
hecars up heaven,*
Besting on many-coloured grass.
j 14 Pushan the Bright has found the King,
[ ' in a c &ve,
Who rests on grass of many hues.
15 And may he duly bring to me the six bound closely, through
• these drops,
As one who ploughs with steers brings corn.
16 Along their paths the Mothers go, Sisters of priestly ministrantsj
Mingling their sweetness with the milk.
17 May Waters gathered near the Sun, and those wherewith the
Sun is joined,.
Speed forth this sacrifice of ours.
18 I call the Waters, Goddesses, wherein our cattle quench their
thirst;
Oblations to the Streams be given.
19 Amrit is in the Waters ; in the Waters there is healing balm :
Be swift, ye Gods, to give them praise.
20 Within the Waters—Soma thus hath told me—dwell all balms
that heal,
And Agni, he who blesseth all. The Waters hold all medicines.
21 0 Waters, teem with medicine to keep my body safe from harm,
So that I long fetnr«ee~the~Sim.
22 Whatever sin is found in me, whatever evil I have wrought,
If I have lied or falsely sworn, Waters, remove it far from me.
23 The Waters I this day have sought, and to their moisture
have we come:
0 Agni, rich in milk, come thou, and with thy splendour
cover me.
13 Him who hears up heaven: Soma, the juice which prompts the world-
sustaining deeds of the Gods,
14 The King: Soma.
. Concealed and hidden in a cave : in a place difficult of access ; the refer*
ence is to the flight of Agni. See III. 9. 4.
15 The six : the six seasons, spring, summer, the rains, autumn, winter, the
dews. Through these drops : May this libation induce him to bring? etc.
16 The Mothers: the Waters, regarded as the close allies of the priests, as
they are mingled with the ingredients of the Soma libation.
19 Amrit: nectar, the drink that confers immortality ; the Greek Ambrosia.
20 Soma thus hath told me : Soma is especially lord of medicinal plants.
30 • TEE HYMNS OF- [BOOK I.
24 Fill me with splendour, Agni; give offspring and length of
days ; the Gods
Shall know me even as I am, and Agni, with the Eishis, know.
HYMN XXIV. Varuna and Others.
Who now w he, what God among the Immortals, of whose
auspicious name we may bethink us ?
Who shall to mighty Aditi restore us, that I may see my
Father and my Mother ?
2 Agni the God the first among the Immortals,—of his auspici¬
ous name let us bethink us.
He shall to mighty Aditi restore us, that I may see my Father
and my Mother.
3 To thee, 0 Savitar, the Lord of precious things, who helpest us
Continually, for our share we come—
4 Wealth, highly lauded ere reproach hath fallen on it, which is
laid,
Free from all hatred, in thy hands.
. 24 Indr a with the Eishis ; Perhaps the seven great Rishis are intended,—
Marlchi, Atri, Angiras, Pulastya, Pulalia, Kratu, and Vasishtha.
* This hymn, addressed to Varuna, Prajapati, Agni, Savitar, and Bhaga, is.
the first of a series attributed to SunaMepa, the soil of Ajtgarta. The legend
is told in full detail in the Aitareya Brdlwmna. A king, named Hariscliandra,
worships Varuna in order to obtain a son, promising to sacrifice to * him his
first-born. A son is born, named Rohita ; but the king delays the sacrifice
until Rohita grows up, when Ms father communicates to him his intended
fate. Rohita refuses submission, and spends several years in the forest away
from home. There, at last, he meets with Ajigarta, a Rishi in great distress,'
and persuades Mm to part with Ms second son Sunahsepa to be offered, as a
substitute, to Varuna. Sunalsepa is about to be sacrificed, when, by the ad¬
vice of Visv&mitra, one of the officiating priests, he appeals to the Gods, and
is liberated. See Wilson, Eigveda , i. p. 60., Muir, 0. S, Texts, i. 355, 407,
413, and M. Muller, A. S. Literature , p. 408.
1 Mighty Aditi: Professor Muller (Trans, of the Eigveda , 1. 230)
says that 1 Aditi, an ancient god or goddess, is in reality the earliest name
invented to express the Infinite ; not the Infinite as the result of a long pro¬
cess of abstract reasoning, but the visible Infinite, the endless expanse beyond
the earth, beyond the clouds, beyond the sky.’
( These words [Who shall to mighty Aditi restore us ? ] may be understood
as spoken by some one in danger of death...who prayed to be permitted again
to behold the face of nature...If we should understand the father and mother
whom the suppliant is anxious to behold, as meaning heaven and earth, it
would become still more probable that Aditi is to be understood as meaning
nature/ Muir, O. S. Texts, v. 45.
S&yana explains Aditi in the text as Earth ; Roth, as freedom or security j
Benfey, as sinlessness.
HYMN 24*3
THE MG VEDA.
n
5 Through thy protection may we come to even the height of
affluence
Which Bhaga hath dealt out to us.
6 Ne’er have those birds that fly through air attained to thy
high dominion or thy might or spirit;
Nor these the waters that flow on for ever, nor hills, abaters
of the wind’s wild fury.
7 Varuna, King, of hallowed might, sustaineth erect the Tree’s
stem in the baseless region.
Its rays, whose root is high above, stream downward. Deep
may they sink within us, and be hidden.
8 King Varuna hath made a spacious pathway, a pathway for
the Sun wherein to travel.
Where no way was he made him set his footstep, and warned
„ afar wkate’er afflicts the spirit.
9 A hundred balms are thine, 0 King, a thousand; deep and
wide-reaching also be thy favours.
Far from us, far away drive thou Destruction. Put from us
e’en the sin we have committed.
10 Whither by day depart the constellations that shine at night,
set high in heaven above us 1
Var una’s holy laws remain unweakened, and through the night
the Moon moves on in splendour.
11 I ask this of thee with my prayer adoring; thy worshipper
craves this with his oblation.
Varuna, stay thou here and he not angry; steal not our life
from us, O thou Wide-Buler.
12 Nightly and daily this one thing they tell me, this too the
thought of mine own heart repeateth.
May he to whom prayed fettered Sunahsepa, may he the
Sovran Varuna release us.
5 Which Bhaga, hath dealt out to -us ,* the riches which the distributer of
wealth, Bhaga, Fate or Fortune; has allotted to us.
7 Vdnasya stUpam in the text appears to mean 1 the stem of the tree * and
S&yana’s explanation * the mass or pile of light* seems forced and unnatural
The phrase is not clear, hut perhaps the ancient myth of the world-tree the
source of life, may be alluded to. ’
9 Nirriti is Decay or Dest—r—^-1. !he Goddess of death and
corruption. S&yana calls her : »..,■■■' : , of sin.
Vanina's holy laws: Varuna is the chief of the lords of natural order
His activity displays itself in "he control of the most regular
phenomena of nature. See \\.. i/ . . of the Rigmda, p. 97 f. The
connexion appears, to be: Fear not: the laws of Varuna are inviolable, and
the constellations will duly reappear.
TEE HYMNS OF
U
[BOOK I.
21 Release us from the upper bond, untie the bond between, and
loose
The bonds below, that I may live.
IIYMH XXYI; Agni.
0 worthy of ^oblation, Lord of prospering powers, assume thy
robes, H
And offer this, our sacrifice*
2 Sit, ever to be chosen, as our Priest, most youthful, through
our hymns,
0 Agni, through our heavenly word.
£ For here a-Father for his son, Kinsman for kinsman worshippeth.
And Friend, choice-worthy, for his friend.
4 ’Here let the foe-destroyers sit, Yaruna, Mitra, Aryaman,
Like men, upon our sacred grass.
5 0 ancient Herald, be thou glad in this our rite and fellowship;
Hearken thou well to these our songs.
6 Whatever in this perpetual course we sacrifice to God and
God,
That gift is offered up in thee.
7 May he be our dear household Lord, Priest, pleasant and
choice-worthy: may
We, with bright fires, be dear to him.
8 The Gods, adored with brilliant fires, have granted precious
wealth to us :
So, with bright fires, we pray to thee.
9 And, 0 Immortal One, so may the eulogies of mortal men
Belong to us and thee alike.
10 With all thy fires, 0 Agni, find pleasure in this our sacrifice,
And this our speech, 0 Son of Strength.
21 Release us from the upper bond; see I, 24,15.
1 Assume thy robes; clothe thyself in thy vesture of flames.
2 Most youthful: continually renewed for sacrifice, either from the house¬
hold fire or by repeated attrition.
3 For here cl Father for his son; Agni, who stands in the place of father,
kinsman, and friend to his worshipper.
4 A'vyaman; the name of ^ an Aclitya commonly invoked together with
Vanina and Mitra, He is said to preside over twilight.
5 Like men ; or, according to S&yana, as they sate at the sacrifice of
Manus, who is the same as Manu.
10 Son of Strei ,,T ■ ,r ■■■ W' 1 . ' ■ *f frequent occurrence, and is some¬
times applied to mighty God. The r.xr'v.«-Y.- lf ap¬
plied to Agni, alu ■ ■ ■ ployed in rubbing i- geri.er the iwo
pieces of wood to generate fire.
HYMN 27.]
TBS RIG VEDA,
35
HYMN XXVII. Agni.
With worship will I glorify thee, Agni, like a long-tailed steed,
Imperial Lord of sacred rites.
2 May the far-striding Son of Strength, bringer of great
felicity, t «
Who pours his gifts like rain, be ours.
3 Lord of all life, from near, from far, do thou, 0 Agni evermore
Protect us from the sinful man.
4 0 Agni, graciously announce this our oblation to the Gods,
And this our newest song of praise.
5 Give us a share of strength most high, a share of strength
that is below,
A share of strength that is between.
6 Thou dealest gifts, resplendent One; nigh, as with waves of
x _S:r.dhu, thou
to the worshipper.
7 That man is lord of endless strength whom thou protectest in
the fight,
Agni, or urgest to the fray.
8 Him, whosoever he may be, no man may vanquish, mighty One:
Nay, very glorious power is his.
9 May he who dwells with all mankind bear us with war-steeds
through the fight,
And with the singers win the spoil.
10 Help, thou who knowest lauds, this work, this eulogy to
Rudra, him
Adorable in every house.
11 May this our God, great, limitless, smoke-bannered, excel¬
lently bright,
Urge us to strength and holy thought.
1 Like a long-tailed steed: Agni, or Fire, is likened to a horse, probably,
on account of ^ ; and his long flames, curled and driven by
the wind, are ■ ■ : ■ horse’s flowing tail. SrLyana explains: scat¬
tering our foes with thy flames as a horse brushes away the flies that
trouble him.
6 Sindhu: the Indus; or the word may stand for any river, and the
expression mean, with great abundance.
9 With the singers; the priests who sing hymns of praise at the sacrifice.
10 Thou who knowest lauds: (jardbodha) seems to refer to the l^sishi .or
poet of the hymn, not to Agni.
Rudra; the Boarer, or Howler, is here a name of Agni, on account of
the loud crackling or roaring of his flames. Or the word may signify red,
bright. See Pischel, Yediache $tudien, l, pp. 55 sqq.
36
THE HYMNS OF IBOOK I.
12 Like some rick Lord of men may he, Agni, the banner of
the Gods,.
Refulgent, hear us through our lauds.
13 Glory to Gods, the mighty and the lesser, glory to Gods the
younger and the elder !
Let us, if wer have power, pay the Gods worship; no better
prayer than this, ye Gods, acknowledge.
HYMN XXVIII. Indra, Etc.
There where the broad-based stone is raised on high to press
the juices out,
0 Indra, drink with eager thirst the droppings which the
mortar sheds.
2 Where, like broad hips, to hold the juice, the platters of the
press are laid,
0 Indra, drink with eager thirst the droppings which the
mortar sheds.
3 There where the woman marks and learns the pestle’s constant
rise ami fall,
0 Indra, drink with eager thirst the droppings which the
mortar sheds.
4 Where, as with reins to guide a horse, they bind the churning-
staff with cords,
0 Indra, drink with eager thirst the droppings which the
mortar sheds.
5 If of a truth in every house, 0 Mortar, thou art set for
work,
Here give thou forth thy clearest sound, loud as the drum of
jQ Qnqueror s. ’’
12 The banner of the Qocls : who like a banner brings the Gods together ; or
it may be rendered ‘ the herald of the Gods/ he who notifies to them, as
Sayana explains it,
13 These distinctions of greater and lesser, older and younger Gods, w or as
we should say, angels, are nowhere further Sunahsepa, it is said,
by the advice of Agni, worships the Vi-.-<■■ .lev*.<: il:o Universal Gods. The
Visvedeyas, as a separate troop or class of Gods, are ten in number, especially
worshipped at funeral obsequies, and moreover, according to the laws of Manu,
entitled to daily offerings.
This hymn—a song sung during the preparation of the Soma juice—is said
to be addressed to Indra, and to the pestle and mortar and other utensils
used in the work.
2 Platters: two shallow plates, one being used as a receiver and the other
as a cover.
They bind the churning?staff with cords ; the churning-stick is moved by
a rope passed round its handle and round a post used as a pivot.
6 0 Mortar: according to S&yana the divinities presiding over the mortar
and pestle, and not the implements themselves, are addressed.
TUB RIG VEDA,
HYMN &9.]
37
6 6 Sovran of the Forest, as the wind blows soft in front of
thee,
Mortar, for Indra press thou forth the Soma juice that he may
drink,
7 Best strength-givers, ye stretch wide jaws, 0 Sacrificial Imple¬
ments, *
Like two bay horses champing herbs.
S Ye Sovrans of the Forest, both swift, with swift pressers press
to-day
Sweet Soma juice for India’s drink.
9 Take up in beakers what remains: the Soma on the filter
pour,
And on the os-hide set the dregs.
HYMN XXIX. Indra.
0 Soma^drtnker, ever true, utterly hopeless though we be,
Do thou, 0 Indra, give us hope of beauteous horses and of kine,
In thousands, 0 most wealthy One.
2 0 Lord of Strength, whose jaws are strong, great deeds are
thine, the powerful:
Do thou, 0 Indra, give us hope of beauteous horses and of kine,
In thousands, 0 most wealthy One.
3 Lull thou asleep, to wake no more, the pair who on each
other look:
Do thou, 0 Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
4 Hero, let hostile spirits sleep, and every gentler genius wake:
Do thou, 0 Indra, give us hope of beauteous horses and of kine.
In thousands, 0 most wealthy One.
6 0 Sovran of the Forest: (vanaspati ) a large tree ; used in this place, by
metonymy, for the mortar, and in verse 8, in the dual number, for the mortar
and pestle.
7 Strength-: o-V-'-- 1 by Sdyana as especially givers of food. The
two platters ' •< . . . are probably meant. When the upper platter
is raised to receive the juice of the Soma stalks the aperture between the two
Is like a horse’s mouth when he chews succulent grass.
9* This verse is addressed to the ministering priest. What remains ; after
the libation. The filter or sieve was used to purify the juice before it was
poured into the receptacle. Ox-hide: laid under the mortar.
3 Tlie pair who on each other looh: ( The text is very elliptical and obscure.
It is, literally; Put to sleep the two reciprocally looking: let them sleep, not
being awakened. The Scholiast calls them the two female messengers of
Yama [the God of the Dead]/ Wilson.
38 * THE HYMNS OF [BOOK L
5 Destroy this ass, 0 Indra, who in tones discordant brays to thee:
Do thou, 0 Indra, give us hope of beauteous horses a nd. ofJune,
y/ In thousands, 0 most wealthy One.
6 Far distant on the forest fall the tempest in a circling course !
Do thou, 0 Indra, give us hope of beauteous horses and of kine,
In thousands' 0 most wealthy One,
7 Slay each reviler, and destroy him who in secret injures us :
Do thou, 0 Indra, give us hope of beauteous horses and of kine
In thousands, 0 most wealthy One.
HYMN XXX. Into.
We seeking strength with Soma-drops fill full your Indra
like a well,
Most liberal, Lord of Hundred Powers,
2 Who lets a hundred of the pure, a thousand of the milk-blent
draughts
Flow, even as down a depth, to him;
3 When for the strong, the rapturous joy he in this manner
hath made room
Within his belly, like the sea.
4 This is thine own. Thou drawest near, as turns a pigeon to
his mate:
Thou carest too for this our prayer,
5 0 Hero, Lord of Bounties, praised in hymns, may power and
joyfulness
Be his who sings the laud to thee.
6 Lord of a Hundred Powers, stand up to lend us succour in
this fight:
In others too let us agree.
7 In every need, in every fray we call as friends to succour us
Indra the mightiest of all.
5 This ass : our adversary, says the Scholiast. * Therefore is he called an
ass, as braying, or uttering harBh sounds intolerable to hear.*
6 Far distant on the forest: may the cyclone or tempest expend its fury on
the wood, and not come nigh us. The word Jcundrin&cM, which I have render¬
ed in accordance with S&yana, means elsewhere a certain kind of animal, a
lizard according to S&yana. This passage may perhaps mean, * may the wind
fall on the forest with the hundrinftcM/ whatever that may be.
1 Lord of Hundred Powers; Satakratu.
3 The strong , the rapturous joy; the exhilarating Soma juice,
4 This is thine own: this Soma libation is for thee alone.
G In this fight ; the hymn is a prayer for aid in a coming battle.
TEE RIG TEE A.
39
EYMNSO.}
8 If he will hear us let him come with succour of a thousand kinds,
And all that strengthens, to our call.
0 I call him mighty to resist, the Hero of our ancient home,
Thee whom my sire invoked of old.
10 We pray to thee, 0 much-invoked, rich in all precious gifts,
O Friend,
Kind God to those who sing thy praise.
110 Soma-drinker, Thunder-armed, Friend of our lovely-featured
dames
And of our Soma-drinking friends.
12 Thus, Soma-drinker, may it he: thus, Friend, who wieldest
thunder, act
To aid each wish as we desire.
13 With Indra splendid feasts be ours, rich in all strengthening
things wherewith,
Wealthy in food, we may rejoice.
14 Like thee, thyself, the singers’ Friend, thou movest, as it were,
besought,
Bold One, the axle of the car,
15 That, Satakratu, thou to grace and please thy praisers, as it were,
Stirrest the axle with thy strength.
16 With champing, neighing, loudly-snorting horses Indra hath
ever won himself great treasures.
A^ car o fgold hath he whose deeds are wondrous received from
usTSndrlet us too receive it.
17 Come, Asvins, with enduring strength wealthy in horses and
in kine,
And gold, 0 ye of wondrous deeds.
9 The Eero of our ancient home: the tutelary God of our family.
11 Friend of our lovely-featured dames: the meaning of sipHnindm in the
text is very doubtful. Wilson, following Sftyana, paraphrases : (bestow upon)
us, thy friends, (abundance of cows) with projecting jaws. Benfey takes the
word to mean beautiful women. Ludwig suggests helmeted, from a possible
form siprini, agreeing with visdm, of men, understood, * Both considers the
reading to be faulty, and suggests, dprintvan, in the vocative case, agreeing
with Soma-drinker.
14 The lines in this and the following stanza referring to the axle and the
chariot or wain are somewhat obscure and have been variously interpreted,
Ludwig’s exp*!relation, which I follow, appears to be the simplest and the best.
The ox sms? >!■:»!;. r.ovo t . or stirrest, the axle, which is the firmest and strongest
part of the car, is intended to signify Indra’s great strength exerted at his
worshippers’ prayer.
16 The hymn really ends with the preceding stanza. The car of gold given
to Indra is the hymn. The car of gold prayed for is abundant wealth.
40 TSS HYMNS OF [BOOK L
18 Your chariot yoked for both alike, immortal, ye of mighty acts,
Travels, 0 Asvins, in the sea.
19 High on the forehead of the Bull one chariot wheel ye ever keep,
The other round the sky revolves.
20 What mortal, 0 immortal Dawn, enjoyeth thee ? Where
lovest thou?
To whom, 0 radiant, dost thou go ?
21 For we have had thee in our thoughts whether anear or far away,
Eed-hued and like a dappled mare.
22 Hither, 0 Daughter of the Sky, come thou with these thy
strengthenings,.
And send thou riches down to us.
HYMN XXXI. Agni.
Thott, Agni, wast the earliest Angiras, a Seer ; thou wast, a
God thyself, the Gods* auspicious Friend.
After thy holy ordinance the Maruts, sage, active through
wisdom, with their shears, were horn,
2 0 Agni, thou, the *■ ;/■. r ■. Angiras, fulfillest as a Sage
the holy law of Gods,
Sprung from two mothers, wise, through all existence spread,
resting in many a place for sake of living man.
3 To Matarisvan first thou, Agni, wast disclosed, and to Vivas-
van through thy noble inward power.
Heaven and Earth, Vasu! shook at the choosing of the Priest;
the burthen thou didst bear, didst worship mighty Gods.
18 The sea: the ocean of air.
19 The Bull ; apparently the Sun. The ear of the Asvins stands at his
head or in front of him, and the Asvins precede him in his course round
heaven. But the meaning is not very clear.
20 We are reminded of the old Grecian myth of Eos and Tithonus. Ushas,
Dawn, or Morning, is the daughter of personified Heaven, Dyaus, or Dyu,
This hymn, and the four following, are ascribed to Hiranyastftpa, son
of Angiras.
1 Thou t Agni } wast the earliest Angiras: the Angirases are the most im¬
port?. : • v‘ e ~ mentioned in the Veda. See I, 1, 6.
W : spears : the spears of the Maruts or Storm-Gods are
lightning flashes.
2 The holy law of Gods: sacrifice to the Gods, which Agni performs.
Sprung from two mothers: from the two pieces of wood used to j>roduce fire.
8 Mdtarisvan: the name of a divine being described in I. 60.1 as bringing the
hidden Agni to Bhrigu, and identified by Sayana with V&yu the God of wind.
Vivasvdn; ( the brilliant f he appears to be the God of daylight and the
morning sun, the personification, of all manifestations of light. He is said to
be the father of Yama, and the Gods are called his offspring.
Vasa: (good) often used as a name or epithet of Agni. The Vasus as a class
^ of Gods, eight in number, were at first personifications of natural phenomena*
r
TED MOVED A,
HYMN 81.]
a
4 Agni thou madest heaven to thunder for mankind; thou, yet
more pious, for pious Puniravfis.
When thou art rapidly freed from thy parents, first eastward
they hear thee round, and, after, to the west.
5 Thou, Agni, art a Bull who makes our store increase, to be
invoked by him who lifts the ladle up.
Well knowing the oblation with the hallowing word, uniting all
who live, thou lightetiest first our folk.
6 Agni, thou savest in the synod when pursued e’en him, far-
seeing One ! who walks in evil ways.
Thou, when the heroes fight for spoil which men rush round,
slayest in war the many by tbe hands of few.
7 For glory, Agni, day by day, thou liftest up the mortal man
to highest immortality,—
Even thou who yearning for both races givest them great
bliss, and to the prince grantest abundant food.
8 0 Agni, highly lauded, make our singer famous that he may
win us store of riches:
May we improve the rite with new performance. 0 Earth and
Heaven, with all the Gods, protect us.
9 O blameless Agni lying in thy Parents’ lap, a God among the
Gods, be watchful for our good.
Former of bodies, be the singer’s Providence : all good things
hast thou sown for him, auspicious One !
10 Agni, thou art our Providence, our Father thou; we are thy
brethren and thou art our spring of life.
In thee, rich in good heroes, guard of high decides, meet hund¬
red, thousand treasures, 0 infallible !
4 Purdravds; son of Budha, He is said to have instituted the three sacri¬
ficial fires. Agni, to reward him, sent thunder the forerunner of rain.
Dreed from, thy parents: produced and separated from the fire-sticks.
Eastivard they bear thee: the fire is first applied to light the Ahav&niya fire
and then the Garhapatya.
5 A Bull: exceedingly strong.
With the hallowing word; the exclamation Vashat (may he (Agni) bear
it (to the Gods), used at the moment of pouring the sacrificial oil or clarified
butter on the fire.
6 Agni , thou savest in the synod: the viddtha, synod or sacrificial assembly,
seems to have been regarded as an inviolable asylum.
7 Both races: Gods and men.
The prince: the Sfiri, the noble or eminent man who institutes and pays
the charges of the sacrifice.
9 Thy Parents: here said to, mean Heaven and Earth,
Dormer of bodies ; giver of children,
S& THE HYMNS OF IBOOK L
11 Thee, Agni, have the Gods made the first living One for living
man, Lord of the house of Nahusha.
I]a they made the teacher of the sons of men, what time a Son
was born to the father of my race,
12 Worthy to be revered, 0 Agni, God, preserve our wealthy
patrons wjth thy succours, and ourselves.
Guard of our seed art thou, aiding our cows to bear, inces¬
santly protecting in thy holy way.
13 Agni, thou art a guard close to the pious man; kindled art
thou, four-eyed! for him who is unarmed.
With fond heart thou acceptest e’en the poor man’s prayer,
when he hath brought his gift to gain security.
14 Thou, Agni gainest for the loudly-praising priest the highest
wealth, the object of a man’s desire.
Thou art called Father, caring even for the weak, and, wisest,
to the simple one thou teachest lore.
15 Agni, the man who giveth guerdon to the priests, like well-
sewn armour thou guardest on every side.
He who with grateful food shows kindness in his house, an
offerer to the living, is the type of heaven.
16 Pardon, we pray, this sin of ours, 0 Agni,—the path which
we have trodden, widely straying,
Dear Friend and Father, caring for the pious, who speedest
nigh and who inspirest mortals.
17 As erst to Manus, to Yayati, Angiras, so Angiras ! pure Agni!
come thou to our hall.
Bring hither the celestial host and seat them here upon the
sacred grass, and offer what they love.
18 By this our prayer be thou, 0 Agni, strengthened, prayer
made by us after our power and knowledge.
Lead thou us, therefore, to increasing riches; endow us with
thy strength-bestowing favour.
11 Nahusha: one of the great progenitors of the human race.
lid; the personification of prayer, and the first teacher of the rules of
sacrifice.
What time a Son was born: this- Son is Agni himself.
Hiranyastfipa, the Ihslii of the hymn, is the son or descendant of Angiras,
who, as one of the first introducers of the sacrificial fire and the rites of
worship, is regarded as the generator or father of Agni. The meaning of the
verse is that Agni was appointed priest, and lift teacher of the rules of divine
worship in the earliest time when Agni was first born on earth as sacrificial fire.
13 Four-eyed: illuminating the four cf.rrlmri'! roii- 4 ;*. er looking in all directions.
• probabh. >*.; o. i*.«. (.-»*.■>. food, and hospitality
to a human being, the nyiyajna, worship of man, of Manu. Or it may mean,
as Ludwig suggests, one who offers a sacrifice that transports the sacrificer
at , once, living, to heaven.
16 Yaydti; a celebrated king, one of the sons of Nahusha,
HYMN 32.] THE RIG VEDA, 43
* HYMN XXXII. Indra.
I will declaim the manly deeds of Indra, the first that he
achieved, the Thunder-wielder.
He slew the Dragon, then disclosed the waters, and cleft the
channels of the mountain torrents.
2 He slew the Dragon lying on the mountain: his heavenly bolt
of thunder Tvashtar fashioned.
Like lowing kine in rapid flow descending the waters glided
downward to the ocean.
3 Impetuous as a bull, he chose the Soma, and in three sacred
beakers drank the juices.
Maghavan grasped the thunder for his weapon, and smote to
death this firstborn of the dragons.
4 When, Indra, thou hadst slain the dragons 5 firstborn, and
overcome the charms of the enchanters,
Then, giving life to Sun and Dawn and Heaven, thou foundest
not one foe to stand against thee.
6 Indra with his own great and deadly thunder smote into pieces
Vritra, worst of Vritras.
As trunks of trees, what time the axe hath felled them, low
on the earth so lies the prostrate Dragon.
6 He, like a mad weak warrior, challenged Indra, the great
impetuous many-slaying Hero.
He, brooking not the clashing of the weapons, crushed—Indra’s
foe—the shattered forts in fa lling.
7 Footless and handless still he challenged Indra, who smote
him with his bolt between the shoulders.
Emasculate yet claiming manly vigour, thus Vritra lay with
scattered limbs dissevered.
1 1 2 3 4 In this and subsequent Sftktas we have an ample elucidation of the ori¬
ginal purport of the legend of Indra’s slaying Vritra, converted by the Paurft-
nik writers, into a literal contest between Indra and an Asura, or chief of the
Asuras, from what in the Vedas is merely an allegorical narrative of the pro¬
duction of rain. Vritra, sometimes also named Ahi, is nothing more than the
accumulation of vapour, condensed or figuratively shut up in, or obstructed
by, a cloud. Indra, with his thunderbolt, or atmospheric or electrical influ¬
ence, divides the aggregated mass, and vent is given to the rain which then
descends upon the earth.’ Wilson.
2 The Dragon : Ahi, literally a serpent. Tvashtar is the artist of the Gods.
3 Maghavan: the wealthy and liberal; Lord Bountiful.
4 The charms of the enchanters; magical or supernatural powers ascribed
to Vritra and his allies.
In three sacred "beakers: trikadrukeshu ; according to S&yana, on the Trikad-
rukas, the first three days of the Abhipl^va ceremony,
u MYMltS OF {BOOK t
.8 There as he lies like a bank-bursting river, the waters taking
courage flow above him. ^
The Dragon lies beneath the feet of torrents which Yritra
with his greatness had' encompassed.
9 Then humbled was the strength of Vritra’s mother; Indra
hath cast his deadly bolt against he&
The mother Was above, the son was under, and like a cow
beside her calf lay D&nu.
10 Rolled in the midst of never-ceasing Currents flowing without
a rest for ever onward,
The Waters bear off Yritra’s nameless body *. the foe of Indra
sank to during darkness.
11 Guarded by Ahi stood the thralls of D&sas, the waters stayed
like kine held by the robber.
But he, when he had smitten Vritra, opened the cave where¬
in the floods had been imprisoned.
12 A horsed tail wast thou when he, 0 Indra, smote on thy bolt;
thou, God without a second,
Thou hast won back the kine, hast won the Soma; thou hast
let loose to flow the Seven Rivers.
13 Nothing availed him lightning, nothing thunder, hailstorm or
mist which he had spread around him:
When Indra and the Dragon strove in battle, Maghavan gained
the victory for ever.
14 Whom sawest thou to avenge the Dragon, Indra, that fear
possessed thy heart when thou hadst slain him;
That, like a hawk affrighted through the regions, thou crossedst
nine-and-ninety flowing rivers ?
9 JDdnu: according to S&yana, the mother of Vritra.
11 Thralls of JD&ms ; in the power of Vritra and his allies. Dasa is a
general name applied in the Veda to certain evil "beings or demons, hostile to
Indra and to men. It means, also, a savage, a barbarian, one of the non-
Aryan inhabitants of India.
The robber ; pant (literally, one who barters and traffics) means a miser, a
niggard ; an impious man who gives little or nothing to the Gods. The word
is used also as the name of a class of envious demons watching over treasures,
and as an epithet of the fiends who steal cows and hide them in mountain
caverns.
12 A horse* s tail was thou: destroying thy enemies as easily as ahorse
sweeps away flies with his tail. Of. I. 27.1.
The Seven Fivers; according to Professor Max Muller, the Indus, the five rivers
of the Panj&b (Vitastft, Asiknl, Parushnt, Vipfts, Sutudri) and the Sarasvati.
Lassen and Ludwig put the Kubhfi in the place of the last-named.
14 This fight of Ir-V. alluded to. It is said that he fled
thinking that he had ■ ■ fin in killing Vritra.
Nine-and-ninety; ui:. : a great number,
HYMN 33.]
THE UIGYEVA.
45
15 Indra is King of all that moves and moves not, of creatures
tame and horned, the Thunder-wielder.
Over all living men he rules as Sovran, containing all as
spokes within thereby.
HYMN XXXIII. Indra.
■ Comb, fain for booty let us seek to Indra : yet more shall he
increase his care that guides us.
Will not the Indestructible endow us with perfect* knowledge
of this wealth, of cattle'?
2 I fly to him invisible Wealth-giver as flies the falcon to his
cherished eyrie,
With fairest hymns of praise adoring Indra, whom those
who laud him must invoke in battle.
3 Mid all his host, he bindeth on the quiver : he driveth cattle
from what foe he pleaseth :
Gatheidng up great store of riches, Indra, be thou no
trafficker with us, most mighty.
4 Thou slewest with thy bolt the wealthy PagviL-a lone. yet
going with thy helpers, Indra f "
Far from the floor of heaven in, all directions, the ancient
6 ]■ : , ‘ ii : .. . the riteless turned and
fled, Indra ! with averted faces,
When thou, fierce Lord of the Bay Steeds, the Stayer,
blewest from earth and heaven and sky the godless.
6 They met in fight the army of the blameless: then the
Navagvas put forth all their power.
They, like emasculates with men contending, fled, conscious,
by steep paths from Indra, scattered.
1 Fain for booty : gamjantah , literally seeking or eager for kine, that is,
booty or wealth consisting chiefly of cattle.
3 Be thou no trafficker with us : Do not deal illiberally with ns like a
petty trader : do not give sparingly, nor demand too much in return.
4 The wealthy JOasyu: according to S&yana, ‘ Yritra the robber/ the
withholder of the fertilizing rain. The Dasyus are also a class of demons,
enemies of gods and men, and sometimes the word means a savage, a
barbarian. .
The ancient riteless ones: the followers of Vritra; here v ' *' .y. x 7 1 * 3 4 5 6 '.‘Vined
with indigenous races who had not adopted, or were hostil -\ ■: the
Veda,
5 The Stayer: he who stands firm in battle. The word in the test
sih&tav appears to correspond exactly with the Latin Stator (Jupiter Stator).
See Benfey, Orient und Occident, 1. 48. . ;
6 The Navagvas : the name of a iviythological family often associated with
that of Angiras, and described as shilling in Indra*. battles, regulating the
worship of the Gods, etc. . .
46 THE HYMNS OF f EOOKJ.
7 Whether they weep or laugh, thou hast overthrown them,
0 Indra, on the sky’s extremest limit.
The Dasyu thou hast burned from heaven, and welcomed
the prayer of him who pours the juice and lauds thee.
8 Adorned with their *array of gold and jewels, tlfey o’er the
earth a cavering veil extended.
Although they hastened, they o’er came not Indra; their
spies, h e compassed with the Sun of morning.
4 "9 As tKou~eixfoyeat heaven and earth, 0 Indra, on every side
surrounded with thy greatness,
So thou with priests hast blown away the Dasyu, and those
who worship not with those who worship.
10 They who pervaded earth’s extremest limit subdued not
with their charms the Wealth-bestower:
Indra, the Bull, made his ally the thunder, and with its
light milked cows from out the darkness.
11 The waters flowed according to their nature; he mid the •
navigable streams waxed mighty.
Then Indra, with his spirit concentrated, smote him for e ver
with his strongest weapon.
12 Indra broke through Ilibisa’s strong castles, and Sushna with
his horn he cut to pieces :
Thou, Maghavan, for all his might and swiftness, slewest thy
fighting foeman with thy thunder.
13 Fierce on his enemies fell Indra’s weapon: with his sharp
bull he rent their forts in pieces.
He with his thunderbolt dealt blows on Vritra, and con¬
quered, executing all his purpose.
14. Indra, thouholpest Kutsa whom thou lovedst, and guardedst
brave Dasadyu when he battled.
The dust of trampling horses rose to heaven, and Svitra’s son
stood up again for conquest.
8 With the Sun of morning : { We revert here to the allegory. The fol¬
lowers of Yritra are here said to he the shades of night which are dispersed
by the rising of the sun : according to the Br&hmana “Verily the sun, when
he rises in the east, drives away the Rdlcshasas.” ’ Wilson.
10 Milked cows: struck the cloud with his lightning, and made the milky
streams of fertilizing rain flow forth.
12 Ilibisa’s. strong castles: Iltbisa is said by S&yana to be Vritra f who sleeps
in caverns of the earth.’ Probably one of the confederate demons is intended.
Sushna with his horn: the demon of drought, 'furnished,’ says the
Scholiast, ‘with weapons like the horns of bulls and buffaloes,’ The meaning
of * horned * or * with his horn ’ is simply * mighty,’ the horn being used, as in
Hebrew poetry, as the emblem of strength.
13 With Ms sharp bull: the rushing thunderbolt.
14 Kutsa: said to have been a Itishior seer, founder of a religious family
or school, and elsewhere spoken of as the particular friend of Indra,
ATUN 34.] FIQVFDA. 47
15 Svitr&’s mild steer, 0 M&gliavan thou holpest in combat for
the land, mid Tugra’s houses.
Long stood they there before the task was- ended : thou wash
the master of the foemen’s treasure.
HYMN XXX1Y. Asvins,
.Ye who observe this day be with us even thrice: far-stretch¬
ing'is your bounty, Asvins, and your course.
To you, as to a cloak: in winter, we cleave close; ye are to be
drawn nigh unto us by the wise.
2 Three are the fellies in your honey-bearing car, that travels
after Soma’s loved one, as all know.
Three are the pillars set upon it for support: thrice journey
ye by night, 0 Asvins, thrice by day.
3 Thrice in the self-same day, ye Gods who banish want, Sprinkle
ye thrice to-day our sacrifice with meath;
And thrice vouchsafe us store of food with plenteous strength,
at evening, 0 ye Asvins, and at break of day.
4 Thrice come ye to our home, thrice to the righteous folk,
thrice triply aid the man who well deserves your help.
Thrice, 0 ye Asvins, bring us what shall make us glad;
thrice send us store of food as nevermore to fail.
* 5 Thrice, O ye Asvins, bring to us abundant wealth ,* thirce in
the Gods’ assembly, thrice assist our thoughts.
Thrice grant ye us prosperity, thrice grant us fame; for the
Sun’s daughter hath mounted your three-wheeled ear,
6 Thrice, Asvins, grant to us the heavenly medicines, thrice
those of earth and thrice those that the waters hold.
Favour and health and strength bestow upon my son; triple
protection, Lords of Splendour, grant to him.
7 Thrice are ye to be worshipped day by day by us; thrice, 0 ye
Asvins, ye travel around the earth.
Car-borne from far away, 0 ye Nasatyas, come, like vital air to
bodies, come ye to the three.
Damdyu, is also said to have been a Rishi, but nothing is known of him.
The same may he said of Svaitreya or Svitrya, the son of a woman named
SvitrA
15 The meaning of tugi'y&m in the text is not clear. rr’r * - ib
by rinthe waters,*' Benfey translates ‘among Tugra’s •. r . ‘>e
Petersburg Lexicon takes it to mean ‘among the families ,■ ■ Y : y
Mild steer: strong but gentle son.
1 Be present with us even thrice : that is, at all the three daily sacrifices.
2 Soma: is here the Moon, His darling is Jyotsnfi or Kaumudt, Moonlight,
identified with Silryft, the light borrowed from the Sun.
5 For the Sun's daughter : Suryfi, who is called the consort of the Asvins.
7 Ndsatyas: a common appellation of the Asvins, See I, 3, 3,
To the three; to the three daily sacrifices.
4S THE HYMNS OF [BOOK /.
8 Thrice, 0 ye Asvins, with the Seven Mother Streams; three
are the jars, the triple offering is prepared.
Three are the worlds, and moving on above the sky ye guard
the firm-set vault of heaven through days and nights.
9 Where are the three wheels of your triple chariot, where are
the three seats thereto firmly fastened ?
When will ye yoke the mighty ass that draws it, to bring you
to our sacrifice, Nasatyas ?
10 Nasatyas, come : the sacred gift is offered up; drink the sweet
juice with lips that know the sweetness well.
Savitar sends, before the dawn of day, your car, fraught with
oil,, various-coloured, to our sacrifice.
11 Come, 0 Nilsatyas, with the thrice-eleven Gods; come, 0 ye
Asvins, to the drinking of the meath.
Make long our days of life, and wipe out all our sins : ward off
our enemies; be with us evermore.
12 Borne in your triple car, 0 Asvins, bring us present prosperity
with noble offspring.
I cry to you who hear me for protection ; be ye our helpers
where men win the booty.
HYMN XXXV. Savitar.
Agni I first invoke for pur prosperity; I call on Mitra, Varuna,
to aid us here.
I call on Night who gives rest to all moving life; I call on
Savitar the God to lend us help.
2 Throughout the dusky firmament advancing, laying to rest
the immortal and the mortal,
Borne in his golden chariot he eometh, Savitar, God who looks
on every creature.
3 The God moves by the upward path, the downward; with two
blight Bays, adorable, he journeys.
Savitar comes, the God from the far distance, and chases from
us all distress and sorrow.
8 The Seven Mother Streams : see I. 32. 12.
Three are the jars: three sorts of pitchers, used to contain and pour out the
Soma juice at the three daily sacrifices.
Three worlds : earth, middle air, and heaven.
9 The mighty ass: according to the Nighantu 1 two asses are the steeds
of the Asvins.’
10 Savitar : implying that the Asvins are to be worshipped with this hymn
at dawn. Savitar is the Sun.
11 The thnc-eleven Gods ; { TH~ inthevifv for the usual Paur&nik enumer¬
ation of thirty-three deities, nvoMwIy :v.«:ir"g on Vaidik texts. The list is,
there, made up of the eight Yasus ; eieven Ituclras ; twelve Adityas, Praj 3 -
pati, and VaslxatkAra.’ Wilson.
’THE RIQVEDA .'
49
HYMN 35*]
4 His chariot decked with pearl, of various colours, lofty,-with
golden pole, the God hath mounted,
The many-rayed One, Savitar the holy, bound, bearing power
and might, for darksome regions.
5 Drawing the gold-yoked car his Bays, white-footed, have
manifested light to all the peoples.
Held in the lap of Savitar, divine One, all men, all beings
have their place for ever.
6 Three heavens there are; two Savitar’s, adjacent: in Yama’s
world is one, the home of heroes.
As on a linch-pin, firm, rest things immortal; he who hath
known it, let him here declare it.
7 He, strong of wing, hath lightened up the regions, deep-quiver¬
ing Asura, the gentle Leader.
Where now is Surya, where is one to tell us to what celestial
sphere his ray hath wandered ?
8 The earth’s eight points his brightness hath illumined, three
desert regions and the Seven Hi vers.
God Savitar the gold-eyed hath come hither, giving choice
treasures unto him who worships.
9 The golden-handed Savitar, far-seeing, goes on his w f ay be¬
tween the earth and heaven,
Drives away sickness, bids the Sun approach us, and spreads
the bright sky through the darksome region.
10 May he, gold-handed Asura, kind Leas!er, come hither to us
with his help and favour.
Driving off* Rakshasas and Yatudhknas, the God is present,
praised in hymns at evening.
11 0 Savitar, thine ancient dustless pathways are well established
in the air’s mid-region :
0 God, come by those paths so fair to travel, preserve thou
us from harm this day, and bless us.
6 Tvio Savitar'&; heaven and earth, or the heaven of day and the heaven of
night. As an a linch-pin: the linch-pm is the emblem of stability, retaining
its position unchanged by the revolution of the wheels. So the Gods remain
unmoved, unaffected by death or change, unlike the mortals who depart to
the realm of Tama. See J. IShni, Der JVIythus des Yarna, p. 115.
7 He, strong of whig : (snparnuh) an epithet or a name of the Sun. Aparct:
the immortal and divine One.
9 Bids the Sim approach us : Scty&na says * approaches the Sun/ and
observes that although Savitar and the Sun are the same as regards their
divinity, yet they are two different forms, and therefore one may be said to
go to the other.
10 Ydtudhdnas: a class of demons or evil spirits, much like R&kskasas,
but more particularly practises of sorcery.
> THE HYMNS OF [BOOK t
HYMN XXX VL Agni
With words seat forth in holy hymns, Agni we supplicate,
the Lord
Of many f unifies who duly serve the Gods, yea, him whom
others also praise.
% Men have won Agni, him who makes their strength abound
we, with oblations, worship thee.
Our gracious-mm led Helper in our deeds of might, be thou,
0 Excellent, this day.
3 Thee for our messenger we choose, thee, the Omniscient, for
our Priest.
The flames of thee the mighty are spread wide around : thy
splendour reaches to the sky.
4 The Gods enkindle thee their ancient messenger, — Varuna,
Mitra, Aryaman.
That mortal man, O Agni, gains through thee all wealth, who
hath poured offerings unto thee.
5 Thou, Agni, art a cheering Priest, Lord of the House, men’s
messenger:
All constant high decrees established by the Gods, gathered
together, meet in thee.
6 In thee, the auspicious One, O Agni, youthfullest, each sacred
gift is offered up':
This day, and after, gracious, worship thou our Gods, that
we may have heroic sons.
t To him in his own splendour bright draw near in worship
the devout.
Men kindle Agni with their sacrificial gifts, victorious o*er
the enemies.
8 Yritra they smote and slew, and made the earth and heaven
and firmament a wide abode.
The glorious Bull, invoked, hath stood at Kanva’s side: loud
neighed the Steed in frays for kine.
This Hymn and the twelve following are ascribed to Kanva, a very celebrated
Kiahi who ia called the son of Ghora and is said to belong to the family of
Angiras,
5 The preservation of the whole world rests, according to the Vatdik view,
<m the sacrifices offered by men, as these give the Gods strength and enable
thorn to perform their duties.
8 The glorious Bull: the mighty A~?v. c "■ a bull and impetuous
as a war horse, has aided his favourite K -._...i: i
r
MYMN 36.] TUB RtQVEDA. 51
9 Seat thee, for them art mighty; shine, best entertainer of
the Gods.
Worthy of sacred food, praised Agni! loose the smoke, ruddy
and beautiful to see.
10 Bearer of offerings, whom, best sacrificing Priest, the Gods for
Manuks sake ordained;
Whom Kanva, whom Medhyatithi made the source of wealth,
and Vrishan and Upastuta.
11 Him, Agni, whom Medhyatithi, whom Kanva kindled for his
rite,
Him these our songs of praise, him, Agni, we extol: his powers
shine out preeminent.
12 Make our wealth perfect thou, 0 Agni Lord divine: for thou
hast kinship with the Gods.
Thou rulest as a King o’er widely-famous strength : be good
to us for thou art great.
13 Stand up erect to lend us aid, stand up like Savitar the God:
Erect as strength-bestower when we call aloud, with unguents
and with priests, on thee.
14 Erect, preserve us from sore trouble; with thy flame burn
thou each ravening demon dead.
Raise thou us up that we may walk and live : so thou shalt
find our worship mid the Gods.
15 Preserve us, Agni, from the fiend, preserve us from malicious
wrong.
Save us from him who fain would injure us or slay, Most
Youthful, thou with lofty light.
16 Smite down as with a club, thou who hast fire for teeth,
smite thou the wicked, right and left.
Let not the man who plots against us in the night, nor any
foe prevail o’er us.
10 Medhy&titld: Sftyana takes this word to be an epithet of Kanva, 4 en¬
tertainer of guests who are worthy of sacrificial food.’ But it appears to be
the name of a lliahi of Kanva’s family, the seer of twenty-eight hymns of
Books VIII. and IX.
VrUtlutn and Upastuta: rendered by Wilson, after Sftvana, f Indra and
*ome other worshipper,’ are also apparently the names of two other Ilishis.
13 Stand up erect: Agni, as erect, is identified by S&yaua with the ytipa or
sacrificial post to which the victims, at an animal sacrifice, were bound.
Accordingly he takes, ahjihkih to mean 4 with unguents’ wherewith the post
was anointed. This word may however refer to the ornaments—another
signification of the word—worn by the ministering priests.
52
THE HYMNS OF
[BOOK L
17 Agni hath given heroic might to Kan v a, and felicity:
Agni hath helped our friends, hath heiped Mcdhy&tithi, hath
helped Upastuta to win,
18 We call on Ugradeya, Yadu, Turvasa, hy means of Agni,
from afar;
Agni, bring /Nava vast va and Brihadratha, Turviti, to subdue
the foe.
19 Manu hath stablished thee a light/ Agni, for all the race
of men :
Sprung from the Law, oil-fed, for Kanva hast thou blazed,
thou whom the people reverence.
20 The flames of Agni full of splendour and of might are fearful,
not to he approached.
Consume for ever all demons and sorcerers, consume thou
each devouring bend.
HYMN XXXVII. Marat*,
Sing forth, 0 Kanvas, to your band of Maruts, unassailable,
Sporting, resplendent on their ear :
2 They who, self-luminous, were born together, with the spotted
deer,
Spears, swords, and glittering ornaments.
3 One hears, as though ’twere close at hand, the cracking of the
whips they hold;
They gather glory on their way.
' 4 Now sing ye forth the Cod-given hymn to your exultant
Marut host,
The hercely-vigorous, the strong.
5 Praise yc the Bull among the cows; for Tis -the Maruts 5
• sportive band:
It strengthened as it drank the rain.
17 Agni hath helped our friends : S&yana takes mitvtf in the text as mitrffni,
friends. Benfey and Ludwig consider it to me an, the former Mitra, and the
.latter the two Mitras, i. e. Mitra and Vanina; and they translate respectively
* Agni and Mitra protected/ and ‘Agni, as Mitra [and VarunaJ hath favoured/
18 Turvasa and Yadu are frequently -mentioned together as eponymi of
tribes of those names. The poet appears to pray for the return of Kavavastva,
whoever he may have been, to protect the home attacked by the Dasyus or
robbers, and perhaps also to strengthen his prayer by an appeal to the spirits
of departed heroes. +
20 Demons and sorcerers : Rdkshasas and evil spirits who practise sorcery.
For an exhaustive explanation of this and other Hymns to the Maruts
see M. Muller’s Vedic Hymns, Part 1. (Sacred Books of the Bast, XXXII.) ‘ '
o The Ball among the cows: the band of Storm-Gods preeminent among
the clouds as a bull is among cows. n
tiYtiX 38.] TffJS MOVED A. £3
6 Wlio is your mightiest, Heroes, when, 0 shakers of the earth
and heaven,
Ye shake them like a garment’s hem %
7 At your approach man holds him down before the fury of
your wrath; ^
The rugged-join ted mountain yields.
8 They at whose racings forth the earth, like an age-w*eakened
lord of men,
Trembles in terror on their ways.
2 Strong is their birth: vigour have they to issue from their
Mother ; strength,
Yea, even twice enough, is theirs.
10 And these, the Sons, the Singers, in their racings have enlarg¬
ed the bounds.
So that the kine must walk knee-deep.
11 Before them, on the ways they go, they drop this offspring
of the cloud,
Long, broad, and inexhaustible.
12 0 Maruts, as your strength is great, so have ye cast men
down on earth,
So have ye made the mountains fall.
13 The while the Maruts pass along, they talk together on the
way;
Doth any hear them as they speak ?
14- Come quick'with swift steeds, for ye have Worshippers among
Kanva’s sons :
May you rejoice among them well.
!f> All is prepared for your delight. We are their servants
evermore,
To live as long as life may last.
HYMN XXXVIII. Maruts*
What now ? When will ye take us by both hands, as a dear
sire his son,
Gods, for whom sacred grass is clipped?.
6 That is, where all are so mighty it would be superfluous to ask who is
mightiest. ’ 1
Like a garment's h$m : or, according to S&yana, ‘ like a tree's high top/
10 The Singers; the loud-voiced Maruts.
The Maruts have spread themselves over the sky and caused so much rain
to fall that the cows in the pastures are up to their knees in water. But see
Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rgyeda-forschung, 4
Brag, W9& ■ . ■ ■ -.
5* THE HYMNS OP [BOOK L
2 Now whither ? To what goal of yours go ye in heaven, and
not on earth ?
Where do your cows disport themselves?
3 Where are your newest favours shown? Where, Maruts,
your prosperity ?
Where all ycfur high felicities ?
^ If, 0 ye Maruts, ye the Sons whom Prisni bare, were mortal,
and
Immortal he who sings your praise,
5 Then never were your praiser loathed like a wild beast in
pasture-land,
Nor should he go on Yama’s path.
6 Let not destructive plague on plague hard to he conquered,
strike us down :
Let each, with drought, depart from us.
7 Truly, they the fierce and mighty Sons of Rudra send their
windless
Rain e'en on the desert places.
8 Like a cow the lightning lows and follows, motherlike, her
youngling,
When their rain-flood hath been loosened.
9 When they inundate the earth they spread forth darkness
e’en in day-time,
With the water-laden rain-cloud.
10 0 Maruts, at your voice’s sound this earthly habitation
shakes,
And each man reels who dwells therein.
11 0 Maruts, with your strong-hoofed steeds, unhindered in
their courses, haste
Along the bright embanked streams.
12 Firm be the fellies of your wheels, steady your horses and
your cars,
And may your reins be fashioned well.
2 Where do your cows disport themselves ?: perhaps, as M. Muller suggest*
* where tarry your herds V viz. the clouds. Why do you remain in the sky,
and hot come down to earth ? Or, according to Budwig ; * Where do the cows
feed that are to supply milk and butter for sacrifice to you ? Where is the
place in which sacrifice is to be offered to you ? *
• 5 Like a wild beast * or. unwelcome like a deer in the home-pasture or
meadow reserved for the cows.
Yama's path: the path that leads to Yama the God of the Departed*
6 Destructive playue: nirritih; sin. M. Muller. Drought: greed. M. Miiller.
.7 Sons of Budra: or £ dear to itudra/ who is the father of the Maruts.
Windless rain: steady rain, not blown away; that sinks into the ground;
the wind generally ceasing as soon as heavy rain begins to fall. *
8 The thunder follows the lightning as a cow lowiug, follows her calf*
HYMtf 39 ] 2 VEB MIGVEDA. u
13 Invite thou hither with this song, for praise, Agni the Lord
of Prayer,
Him who is fair as Mitra is,
14 Form in thy mouth the hymn of praise: expand thee like a
rainy cloud :
Sing forth the measured eulogy.
15 Sing glory to the Marut host, praiseworthy, tuneful, vigorous ;
Here let the Strong Ones dwell with us.
HYMN XXXIX, Maruts.
When thus, like flame, from far away, Maruts, ye cast your
measure forth,
To whom go ye, to whom, 0 shakers of the earth, moved by
whose wisdom, whose design 2
2 Strong let your weapons be to drive away your foes, firm for
resistance let them be.
Yea, passing glorious must be your warrior might, not as a
guileful mortal’s strength.
3 When what is strong ye overthrow, and whirl about each
ponderous thing,
Heroes, your course is through the forest trees of earth, and
through the fissures of the rocks.
4 Consumers of your foes, no enemy of yours is found in heaven
or on the earth :
Ye Rudras, may the strength, held in this bond, be yours, to
bid defiance even now.
5 They make the mountains rock and reel, they rend the forest-
kings apart.
Onward, ye Maruts, drive, like creatures drunk with wine, ye
Gods with all your company.
13 Agni, the Lord of Prayer : * Agni is frequently invoked together with
the Maruts, and is even called marut-sakhd, the friend of the Maruts, viij, 92,
14. It seems better, therefore, to refer brdhmanas pdtyoa to Agni, than, with
S&yana, to the host of the Maruts. Brdhmanaspdti and Brihaspdti are both
varieties of Agui, the priest and purohita of Gods and men, and as such he is
invoked together with the Maruts in other passages, i. 40, 1/ M. Muller.
14 Expand thee : addressed to the poet of the hymn.
15 Tuneful : so in I. 37. 10 "And these the Sons, the Singers/ The song
of the Maruts is the music or singing of the winds.
1 Maruts , ye cast your measure forth: < Xi L V‘ we must take
measure, not in the abstract sense, but as a - ■ .■ i, - ■ which is cast
forward to measure the distance of an object, an ■ ;■■ ■ , J*\ applicable to
the Maruts, who seem with their weapons to strike the trees and mountains
when they themselves are still far off/ M. Muller,
4 Held in this bond: together with your race. M. Muller.
m tee nmxs of [book l
6 Ye to your chariot have yoked the spotted deer : a red deer,
as a leader, draws.
Even the Earth herself listened as ye came near, and men
were sorely terrified,
7 0 Rudras, quickly wo desire your succour for this work of
ours. *
Come to us with your aid as in the days of old, so now for
frightened Kanva’s sake.
8 Should any monstrous foe, 0 Maruts, sent by you or sent by
mortals threaten ns,
Tear ye him from us with your power and with your might,
and with the succours that are yours,
9 For ye, the worshipful and wise, have guarded Kanva
perfectly.
0 Maruts, come to us with full protecting help, as lightning
flashes seek the rain.
10 Whole strength have ye, 0 Bounteous Ones; perfect, earth
shakers, is your might.
Maruts, against the poet's wrathful enemy send ye an enemy
like a dart.
HYMN XL. Brahmanaspati.
0 Brahman Asian, stand up : God-serving men, we pray to
thee.
May they who give good gifts, the Maruts, come to us. Indra,
most swift, be thou'with them.
2 0 Son of Strength, each mortal calls to thee for aid when
spoil of battle waits for him.
0 Maruts, may this man who loves you well obtain wealth of
good steeds and hero might.
3 May Brahmanaspati draw nigh, may Sunrita the Goddess
come,
And Gods bring to this rite which gives the fivefold gift the
Hero, lover of mankind.
9 As lightning-flushes seek the rani: ‘Lightning precedes the ram, and may
therefore be represented as looking about for the rain.’ M. Muller.
1 0 Brahmanaspati: Agni is sometimes called Brahmanaspati, or Lord of
Prayer. See 1. 38. 13. *
3,May Sdnritd the Goddess come: SunrifcA (Pleasantness) is, according to
S&yana, the Goddess of Speech (Yftgdevatft) in the form of lover of truth.
The fivefold gift : an offering of grain, gruel, curdled milk, rice-cake, and
curds,
iitmk 4i.] tub bigyBba. ?>7
4 Ho who bestows a noble guerdon on the priest wins fame that
never shall decay.
For him we offer sacred hero-giving food, peerless and con¬
quering easily.
5 Now Brahmanaspati speaks forth aloud the solemn hymn of
praise,
Wherein Indra and Yanina, Mitra, Aryaman, the Gods, have?
made their dwelling-place.
6 May we in holy synods, Gods! recite that hymn, peerless, that
brings felicity. t
If you, 0 Heroes, graciously accept this word, may it obtain
all bliss from you.
7 Who shall approach the pious ? who the man whose sacred
grass is trimmed 1
The offerer with his folk advances more and more : he fills his
house with precious things.
8 He amplifies his lordly might, with kings he slays: e’en mid
alarms he dwells secure.
In great or lesser fight none checks him, none subdues, the
wielder of the thunderbolt.
HYMN XLI. Yaruna, Mitra, Aryaman.
Ne’er is he injured whom the Gods Yaruna, Mitra, Aryaman,
The excellently wise, protect.
2 Ho prospers ever, free from scathe, whom they, as with full
hands, enrich,
Whom they preserve from every foe.
3 The Kings drive far away from him his troubles and his
enemies,
And lead him safely o’er distress.
4 Sacred food: Ud or Idd. sacrificial food, or a libation, especially a holy liba¬
tion coming between the Prayftja and the Anuyftja the fore-sacrifice and the
after sacrifice; the preliminary and the final offering.
5 y 0 io Brahmunaspati speaks forth : ‘Professor Itoth remarks : The thunder
- v voice. The voice of thunder, again, as the voice of the
iyer, is by a beautiful transference brought into connec¬
tion with the prayer which, spoken on earth, finds, as it were, its echo in the
heights of heaven.’ Muir 0. S. Texts, Y. p. 279, no$p.
8 The wielder of the thunderbolt: meaning, S&yana says, Brahmanaspati,
and so far identifying him with Indra. Ludwig refers the expression to the
pious saerifieer who is said to be armed, as it were with Brahmanaspati a
thunderbolt.
Z The Kings .* Yanina, Mitra, and Aryaman,
U TUB HYMNS OP [BOOK /.
4 Thornless, Adityas, is the path, easy for him who seeks the
Law:
With him is naught to anger you.
h What sacrifice, $ dityas, ye Heroes guide by the path direct,—
May that come nigh unto your thought.
$ That mortal, ever unsubdued, gains wealth and every precious
thing,
And children also of his own,
7 How, my friends, shall we prepare Aryaman’s and Mitral
laud,
Glorious food of Yaruna ?
8 I point not out to you a man who strikes the pious, or reviles :
Only with hymns i call you nigh.
9 Let him not love to speak ill words; but fear the One who
holds all four
Within his hand, until they fall.
HYMN XL[L Pushan,
Shorten our ways, 0 Pushan, move aside obstruction in the
path :
Go close before us, cloud-bora God.
i A tityas : the three Gods named above, with others. See X. 14. 3.
9 But fear the One who hoicks the four; Wilson remarks : ‘The text has
thituras chul dtiiluuihtCLil blbh d nidhutoh , he may fear from one holding
four until the fall The meaning is supplied by the Scholiast with the
assistance of Ydska, chaturo kshdn dhdmyatuh. .Jdtavdt, from a gambler hold¬
ing four dice ..That is, where two men are playing together, the man who
has not the throw of the dice is in anxious apprehension lest it should be
against him.’ Bonfey thinks that ‘ the holder of the four (dice)’ is God who
holds in hL hands and decides the destinies of man. Ludwig maintains that
there is no reference to dice, either of gambling or destiny, and that ‘ the four'
are Varuna, Mitra, Bhaga, and Aryaman. The pious man when ho possesses
these four as friends should fear to let them go.‘ Bergaigne (La Religion
WSdique, XII. 158) is of opinion that the cords or nooses of Yaruna, with
which he catches and punishes the wicked, are intended.
1 Shorten* our ways, 0 P&shmi Pfishan is usually a synonym of the Sun;
that is, he is one of the twelve Adityas. According to the tenour of this
hymn, he is the deity presiding especially over roads and journeyings.
CLoud bom ; with reference, perhaps, to the close connexion between
nourishing the earth, which is one of Pushan’s especial duties, and the cloud
that gives the necessary rain. But in Rigveda VIII. 4. 15, 16, Pushan is
called vimochnnn , the deliverer, (from sin, according to S&yana), and perhaps
vmucho napdt may mean the same thing. See Muir 0. S. Texts. V, 175
where the whole hymn is translated, . *
&YitN 43.] THE RtGVEDA. 5ft
2 Drive, Puslian, from our road the wolf, the wicked inauspicious
wolf,
Who lies in wait to injure us.
3 Who lurks about the path we take, the robber with a guileful
heart:
Far from the road chase him away. r
4 Tread with thy foot and trample out the firebrand of the
wicked one,
The double-tongued, whoe’er he be.
5 Wise Puslian, Wonder-Worker, we claim of thee now the aid
wherewith
Thou furtlieredst our sires of old.
6 So, Lord of all prosperity, best wielder of the golden sword,
Make riches easy to be won.
7 Past all pursuers lead us, make pleasant our path and fair
to tread;
O Puslian, find thou power for this.
8 Lead us to meadows rich in grass: send on our way no early
heat:
0 Pushan, find thou power for this.
9 Be gracious to us, fill us full, give, feed us, and invigorate :
0 Pushan, find thou power for this.
10 So blame have we for Pushan ; him we magnify with songs
of praise:
We seek the Mighty One for wealth.
HYMN 3LTIL Rudm,
What 'shall we sing to Budra, strong, most bounteous, excel¬
lently wise,
That shall be dearest to his heart?
2 That Aditi m iy grant the grace of Rudra to our folk, our kine.
Our cattle and our progeny;
3 That Mitra and that Varu$a, that Rudra may remember us v
Yea, all the Gods with one accord.
2 The wolf; vriht^ Swedish, and Norwegian vary, which, signifies not only
wolf, but also a wicked godless man.
1 Rudra appears in this hymn as a gentle and beneficent deity, presiding
especially over medicinalplauts.
2 That Aditi may grant the grace: Aditi is said by Sftyana to mean here
the earth, and is accordingly so translated by Wilson. Benfey explains the
word by * Sinlessness/ and hud wig takes it as a masculine deity meaning Rudra
himself. •
fiO fllM HYMNS OP [HOOP L
4 To Rudra Lord of sacrifice, of hymns and balmy medicines, :
We pray for joy and health and strength.
.5 He shines in splendour like the Sun, refulgent as bright gold
is he,
The good, the best among the Gods*
6 May he grant health into out steeds, well-being to our rams and
ewes*
To men, to women, and to kine.
7 0 Soma^ set thou upon us the glory of a hundred men*
The great renown of mighty chiefs.
8 Let not malignities, nor those who trouble Soma, hinder us.
Indu, give us a share of strength.
9 Soma! head, central point, love these; Soma! know these as
serving thee,
Children of thee Imortal, at the highest place of holy law.
HYMN XLIY. Agni
Immortal Jata vedas, thou many-hued fulgent gift of Dawn,
Agni, this day to him who pays oblations bring the Gods who
waken with the morn.
2 For thou art offering-bearer and loved messenger, the chariot¬
eer of sacrifice:
Accordant with the Asvins and with Dawn grant us heroic
strength and lofty fame.
3 As messenger we * choose to-day Agni the good whom many
love,
Smoke-bannered spreader of the light, at break of day glory of
sacrificial rites.
6 May he grant health: here Rudra appears as pasuptdi, Lord and guardian
of cattle.
B Those who trouble Soma; probably the people of the hills who interfere
with the gathering of the. Soma plant which has to be sought there.
Indu: literally e drop ; 1 from the same root as Indra, the Rainer ; a name
of the Moon as rain-giver, and of Soma which is identified with it.
9 At the highest place of holy law: at the place where sacrifice is duly per¬
formed. £ The whole verse is difficult, possibly a later addition,’ Max Muller.
This Hymn and the six following are ascribed to the Rishi Praskanva;
the son of K&nva who is the seer of the preceding group.
1 Immortal Jdtavedas ; J&tavedas is a common epithet of Agni, the mean¬
ing of which is explained in five ways ; 1. ( knowing all created beings ; 2, pos-.
sessing all creatures ; * 3. ‘ known by created beings ; ’ 4, ' possessing riches /
£>. possessing wisdom.’
2 The Asvins: see I. 3. 1.
Dawn: the Goddess ITshas ; Morning personified.
HYMN 44.]
THE RIGVEDA,
61
4 Him noblest and most youthful, richly-worshipped guest, dear
to the men who offer gifts,
Him, Agni Jatavedas, I beseech at dawn that he may bring
the Gods to us.
5 Thee, Agni, will I glorify, deathless nourisher of the -world,
Immortal, offering-bearer, meet for sacred foo<J, preserver, best
at sacrifice.
6 Tell good things to thy praiser, 0 most youthful God, as richly-
worshipped, honey-tongued,
And, granting to Prask&nva lengthened days of life, show
honour to the Heavenly Host,
7 For the men, Agni, kindle thee as all-possessor and as Priest;
So Agni, much-invoked, bring hither with all speed the Gods,
the excellently wise,
8 At dawn of day, at night, Ushas and Savitar, the Asvins,
Bhaga, Agni’s self:
Skilled in fair rites, with Soma poured, the Kanvas light thee,
the oblation-wafting God.
9 For, Agni, Lord of sacrifice and messenger of men art thou :
Bring thou the Gods who wake at dawn, who see the light, this
day to drink the Soma juice.
10 Thou slionest forth, 0 Agni, after former dawns, all visible, 0
rich in light.
,.Thou art our help in battle-strife, the Friend of man, the great
High Priest in sacrifice.
11 Like Mann, we will stablish thee, Agni, performer of the rite,
Invoker, ministering Priest, exceeding wise, the swift immortal
messenger. ^
12 When as the Gods’ High Priest, by many loved, thou dost
their mission as their nearest Friend,
Then, like the far-resounding billow’s of the Hood, thy flames, 0
Agni, roar aloud,
13 Hear, Agni, v r ho hast ears to hear, with all thy train of escort Gods;
Let Mitra, Aryarnan, seeking betimes our rite, seat them upon
the sacred grass.
14 Let those who strengthen Law, who bountifully give, the fire-
tongued Maruts, hear our praise.
May Law-Supporting Varu^a, w r ith the Asvins twain and
Ushas, drink the Soma juice.
11 Like. Alanu; th.' 'n and father of the human race and
the’ first institute of * ■ . . ■ ' .
12 Of the food: c > r ord meaning either that river (the
Indus) in particular, or any river or gathering of waters in general,-
15 Let Mitra , Aryanutn ; and Varuna, understood.
14 The- jivc-tonguc i Marais; who consume the sacrifice by means of the
tongue-like flames of Agni. ' . .......
THE HYMNS OF
[BOOK L
HYMN XLY. a Agni.
Worship the Yasus, Agni! here, the Rudras, the Adityas, all
Who spring from M tnu, those who know fair rites, who pour
their blessings down,
2 Agni, the Gods who understand give ear unto the worshipper:
Lord of RedrSteeds, who lovest song, bring thou those Three-
and-Thirty Gods.
3 0 Jatavedas, great in act, hearken thou to Praskanva’s call,
As Priyamedha erst was heard, Atri, Virupa, Angiras.
i The sons of Priyamedha skilled in lofty praise have called for
help
On Agni who with fulgent flame is Ruler of all holy rites.
5 Hear thou, invoked with holy oil, bountiful giver of inwards,
These eulogies, whereby the sons of Kanva call thee to their
aid.
6 0 Agni, loved by many, thou of fame most wondrous, in their
homes
Men call on thee whose hair is flame, to be the bearer of their
gifts.
7 Thee, Agni, best to find out wealth, most widely famous, quiek
to hear,
Singers have stablished in their rites Herald and ministering
Priest.
8 Singers with Soma pressed have made thee, Agni, hasten to
the feast,
Great light to mortal worshipper, what time they bring the
sacred gift.
9 Good, bounteous, Son of Strength, this day seat here on sacred
grass the Gods
Who come at early morn, the host of heaven,, to drink the
Soma juice.
10 Bring with joint invocations thou, 0 Agni, the celestial host;
Here stands the Soma, bounteous Gods: drink this expressed
ere yesterday.
1 Vasus, Rudras, Adityas: three classes of Gods who make up almost the
whole number of the thirty-three deities spoken of in the next stanza.
Who spring from Mauu: Manu appears here as Praj&pati, the progenitor
of Gods as well as of men.
2 Lord of Red Steeds: Agni, whose horses are flames of fire.
The Three-aml'Thirty Gods; see I, 34, 11.
3 Priyamedha, Atri, and Virapa are famous Riskis, the seers of many hymns
of the Kigvcda. Angiras has already been mentioned. See I. 1. 6,
9 Son of Strength; made or generated by strong friction; * kindled through
agitation to a flame.'
10 Expressed ere yesterday: prepared two days Infers in order that the juice
might ferment before it was used.
UYMft 46. J
TBE RIG VEDA.
HYMN XLVI. Asvins.
Now Morning witli her earlist light shines forth, dear Daughter
of the Sky:
High, Asvins, I extol your praise,
2 Sons of the Sea, mighty to save, discoverers of riches, ye
Gods with deep thought who find out wealth. *
3 Your giant coursers hasten on over the region all in flames,
When yoxir car flies with winged steeds.
4 He, liberal, lover of the flood, Lord of the House,, the vigilant,.
Chiefs ! with oblations feed? you full.
& Ye have regard unto our hymns, Nasatyas, thinking of our
words :
Drink boldly of the Soma juice;
6 Vouchsafe to us, 0 Asvin Fair, such strength as, with attend¬
ant light,
May through the darkness carry us.
*7 Come in the ship of these our hymns to bear you to the hither
shore:
0 Asvins, harness ye the car.
8 The heaven’s wide vessel is your own; on the flood’s shore 1 * * 4 * 6 7 8 9
your chariot waits ; *
Drops, with the hymn, have been prepared.
9 Kanvas, the drops are in the heaven; the wealth is at the
waters’ place:
Where will ye manifest your form %
l Morn inrf: U'sliaa or Dawn, personified as a Goddess.
Asvhts ; see I. 3.1,
% Sous of the Sea ; offspring of the celestial ocean, the atmosphere;
4 He, liberal , lover of the flood: evidently Agni and not the Sun. Agm’s
connexion with water is frequently alluded to, and he is often called the Lord
and Guardian of the house or family.
6 The darkness : in the shape of poverty or want, according to the Scholiast.
7 The poet appears to invite the Asvins to yoke their chariot for part of
the journey and come to meet his hymn which shall bear them as in a ship
through the sky. The middle air or atmosphere is the sea between heaven
and earth, and the earth is the hither shore.
8 Vessel: (aretram). a vehicle in the shape of a ship, says Sftyana. You
have already the ship of our songs to bear you through the sky, and now your
chariot has reached the earth and the place where, together with this hymn,
the Soma juice has been prepared for a libation to you.
9 The drops, or Soma libation, and the wealth or treasure, and the sky and
the place of rivers appear here to be parallelisms, both pairs of expressions
signifying the same thing. The oblation is said to have already reached the
heaven where the Asvins will receive it. Say&ua’s paraphrase which Wilson has
followed, seems forced and unnatural. ‘ Kanvas, (ask this of the Asvins):
(How) do the rays (of the sun proceed) from the sky ?; (How) does the dawn
(rise) in the region of the waters ? 1
€i THE HYMNS OF [BOOK l
10 Light came to lighten up the branch: the Sun appeared as it
were gold:
And with its tongue shone forth the dark.
11 The path of sacrifice was made to travel to the farther goal:
The road of heaven was manifest.
12 The singer of their praise awaits whatever grace the Asvins
give,
Who save when Soma gladdens them,
13 Ye dwellers with Vivasvan come, auspicious, as to Manu erst j
Come to the Soma and our praise.
14 0 circumambient Asvins, Dawn follows the brightness of jour
way:
Approve with beams our solemn rites.
15 Drink ye of our libations, grant protection, 0 ye Asvins Twain,
With aids which none may interrupt.
HYMN XLY1L Asvins.
Asvins, for you who strengthen Law this sweetest Soma hath
been shed.
Drink this expressed ere yesterday and give riches to him who
offers it,
2 Come, 0 ye Asvins, mounted on your triple ear, three-seated,
beautiful of form.
To you at sacrifice the Kanvas send the prayer: graciously
listen to their call.
3 0 Asvins, ye who strengthen Law, drink ye this sweetest Soma
juice.
Borne on your wealth-fraught ear come ye this day to him
who offers, ye of wondrous deeds.
4 Omniscient Asvins, on the thrice-heaped grass bedew with the
sweet juice the sacrifice.
The sons of Kanva, striving heavenward, call on you with
draughts of Soma juice out-poured.
5 0 Asvins, with those aids wherewith ye guarded Kanva care¬
fully,
Keep us, 0 Lords of Splendour; drink the Soma juice, ye
strength eners of holy law.
10 Light come to lighten up the branch: the branch is probably the sacrificial
fire. Gf. ‘The other fires are verily thy branches’ (I. 50. 1)* The epithet
1 dark 1 may refer to the darkening of the fire by the sunlight or by the smoke.
11 Sacrifice is the path which leads the Gods from heaven to earth, and the
way thYough heaven is made visible by the sacrificial fire or by the daylight,
13 Vivasvdn; ‘the Brilliant,’ a name of the morning heaven personified
Ho is regarded as the father of Yama, Manu, and the Asvins, See X. 17, 2, note'
HYMN 48.]
THE RIG VEDA.
65
G 0 Mighty Ones, ye gave Slides abundant food, brought on
your treasure-laden car;
So now vouchsafe to us the wealth which many crave, either
from heaven or from the sea.
7 Nasatyas, whether ye be far away or close to Turvasa,
Borne on your lightly-rolling chariot come 13b us, together
with the sunbeams come.
8 So let your coursers, ornaments of sacrifice, bring you to our
libations here.
Bestowing food on him who acts and gives aright, sit, Chiefs,
upon the sacred grass.
9 Come, 0 Nasatyas, on your car decked with a sunbright canopy,
Whereon ye ever bring wealth to the worshipper, to drink the
Soma’s pleasant juice.
10 With lauds and songs of praise we call them down to us, that
they, most rich, may succour us ;
For ye have ever in the Kanvas’ well-loved house, 0 Asvins,
drunk the Soma juice.
HYMN XLVII r. Dawn.
Dawn on ug with prosperity, 0 Ushas, Daughter of the Sky,
Dawn with great glory, Goddess, Lady of the Light, dawn thou
with riches, Bounteous One.
2 They, bringing steeds and kine, boon givers of all wealth, have
oft sped forth to lighten us.
0 Ushas, waken up for me the sounds of joy : send us the riches
of the great.
3 Ushas hath dawned, and now shall dawn, the Goddess, driver
forth of cars
Which, as she cometh nigh, have fixed their thought on her,
like glory-seekers on the flood.
6 Sudds: a king, the son of Pijivana. See VII. 18, 5— 25,
7 Nasatyas: Asvins. See I. 3. 3,
Turvasa : the tribe or family called after the chief of this name, frequently
mentioned in the liigveda. See I. 36. IS.
10 With lauds: ukfhebhih, answering, according to Sayan a, to what in the
Brahman a is called S as tram (to be recited by the Hotar) while the Stoma
(sfcofcram) song, is sung by tlxe Sftma-priests.
1 Ushas: Morning, Dawn, personified,
2 They : the Dawns of preceding days,
3 The approach of Dawn sets cars or wains in motion in the same way as it
causes ships or boats that have anchored during the night to move out to the
open water.
5
66 TEE J2YMN& OF {BOOR L
4 Here Kanva, chief of Kanva’s race, sings forth aloud the glo¬
ries of the heroes’ names,—
The princes who, 0 XJshas, as thou eomest near, direct their
thoughts to liberal gifts.
5 Like a good matron Ushas comes carefully tending everything :
Housing alL life she stirs all creatures that have feet, and
makes the birds of air fly up.
6 She sends the busy forth, each man to his pursuit; delay she
knows not as she springs.
0 rich in opulence, after thy dawning birds that have flown
forth no longer rest.
7 This Dawn hath yoked her steeds afar, beyond the rising of
the Sun:
Borne on a hundred chariots she, the auspicious Dawn, advan¬
ces on her way to men.
S To meet her glance all living creatures bend them down;
Excellent One, she makes the light.
Ushas, the Daughter of the Sky, the opulent, shines foes and;
enmities away.
9 Shine on us with thy radiant light, 0 Ushas, Daughter of the-
Sky,
Bringing to us great store of high felicity, and beaming on our*
solemn rites.
10 For in thee is each living creature's breath and life, when.
Excellent! thou dawncst forth.
Borne on thy lofty car, 0 Lady of the Light, hear, thou of
wondrous wealth, our call.
110 Ushas, win thyself the strength which among men is won¬
derful.
Bring thou thereby the pious unto holy rites, those who as-
priests sing praise to thee.
12 Bring from the firmament, 0 Ushas, all the Gods, that they
may drink our Soma juice,
And, being what thou art, vouchsafe us kine and steeds,
strength meet for praise and hero might.
13 May Ushas whose auspicious rays are seen resplendent round
about,
Grant us great riches, fair in form, of all good things, wealth
which light labour may attain.
14 Mighty One, whom the Rishis of old time invoked for their
protection and their help,
4 The princes are the wealthy patrons or institutes of sacrifice, who bear
all expenses and remunerate the i-uleots.
THE RIG VEDA.
HYMN 50.]
67
0 Ushas, graciously answer our songs of praise with, bounty
and with brilliant light.
. 15 Ushas, as thou with light to-day hast opened the twin doors
of heaven,
So grant thou us a dwelling wide and free from foes. 0 God¬
dess, give us food with kine. <*
16 Bring us to wealth abundant, sent in every shape, to plentiful
refreshing food,
To all-subduing splendour, Ushas, Mighty One, to strength, thou
rich in spoil and wealth.
HYMN XL IX. Dawn.
E’en from above the sky’s bright realm come, Ushas, by aus¬
picious ways:
Let red steeds bear thee to the house of him who pours the
Soma juice.
2 The chariot which thou mountest, fair of shape, 0 Ushas 1
light to move,—
Therewith, 0 Daughter of the Sky, aid men of noble fame to¬
day.
3 Bright Ushas, when thy times return, all quadrupeds and
bipeds stir,
And round about flock winged birds from all the boundaries of
heaven.
4 Thou dawning with thy beams of light illumest all the radiant
realm.
Thee, as thou art, the Kanvas, fain for wealth, have called
with sacred songs.
HYMN L. Sf;rya.
Hrs bright rays bear him up aloft, the God who knoweth all
that lives,
S&rya, that all may look on him.
' 2 The constellations pass away, like thieves, together with their
beams, ’ ;
Before the all-beholding Sun.
3 His herald rays ai-e seen afar refulgent o’er the world of men,
Like flames of fire that bum and blaze.
4 Swift and all beautiful art thou, O Surya, maker of the light,
Illuming all the radiant realm.
1 Let red steeds bear thee: the Scholiast explains arunapscwah as the purple
cows, the vehicles of morning, that is, the dark red clouds that accompany the ‘
dawn.
1 The God who Icnoweth all that live: jdtdredasum, here an epithet of.Si.rya
the Sun-God,
68 THE HYMNS OF [BOOK I.
5 Thou goest to the hosts of Gods, thou comest hither to mankind,
Hither all light to be beheld.
6 With that same eye of thine wherewith thou lookest, brilliant
Yaruna,
Upon the busy race of men,
7 Traversing sky and wide mid-air, thou metest with thy beams
our days.
Sun, seeing all things that have birth.
8 Seven Bay Steeds harnessed to thy car bear thee, 0 thou far-
seeing One,
God, Surya, with the radiant hair.
9 S&rya hath yoked the pure bright Seven, the daughters of the
car; with these,
His own dear team, he goeth forth.
10 Looking upon the loftier light above the darkness we have come
To Surya, God among the Gods, the light that is most excellent.
11 Rising this day, 0 rich in friends, ascending to the loftier
heaven,
Surya, remove my heart’s disease, take from me this my yel¬
low hue.
12 To parrots and to starlings let us give away my yellowness,
Or this my yellowness let us transfer to Haritala trees.
13 With all his conquering vigour this A ditya hath gone up on high,
Giving my foe into mine hand : let me not be my foeman’s prey.
6 Varumt : the word is, as S&yana points out, used here as an appellative
(the eneornpasser) and applied to Sftrya. Sayana explains it as airishtanivdraka ,
averter of evil.
9 Stivya hath yaked the 'pure bright Seven : the seven steeds that draw his
ear, and which, as intimately connected therewith, are called the daughters of
the chariot. The number seven has reference to the seven clays of the week.
11 f This verse and the two following constitute a brkha, or triplet the re¬
petition of which, with due formalities, is considered to be curative of disease 5
Wilson.
12 The yellowness here spoken of is probably the colour of the skin in
jaundice. The Jutridrard of the text is said by Sayana to mean haritdladru-
mt K a_ hantftla tree ; but there seems to be no tree of that name Haritala
means, usually, yellow orpimeut, and havidrava, a yellow vegetable powder
Tlie word hdridrava is explained in the Petersburg Lexicon as a certain yellow
■ To parrots and to starlings : similarly, among the Romans, people with thf
jaundice were called leteriei according to Pliny (H. N, xxx IX) from the
fanciful notion that the disease was cured by looking at the icterus one of the
many vaneties of the sturnidic or starling family. -The bird was said to die
•instead of the patient.
HYMN 51.]
' THE RIG VEDA . 69
HYMN LI. Into.
Make glad with songs that Ram whom many men invoke,
worthy of songs of praise, Indra, the sea of wealth;
Whose gracious deeds for men spread like the heavens abroad:
sing praise to him the Sage, most liberal for our good.
2 A s aids the skilful Ribhus yearned to Indra strong to save,
who fills mid-air, encompassed round with might,
Rushing in rapture; and o’er Satakratu came the gladening
shout that urged him on to victory.
3 Thou hast disclosed the kine’s stall for the Angirases, and
made a way for Atri by a hundred doors.
On Vimada thou hast bestowed both food and wealth, making
thy bolt dance in the sacrificer’s fight.
4 Thou hast unclosed the prisons of the waters; thou hast in
the mountain seized the treasure rich in gifts.
When thou hadst slain with might the dragon Yritra, thou
Indra, didst raise the Sun in heaven for all to see.
This hymn and the six following are attributed to the Rishi Savya, who is
called the son of Angiras.
1 That Ram: that famous ram, Indra. See I. 10. 2. Here the reference
is to a fighting-ram; or, according to S&yana, to a legend which says that
Indra came in the form of a ram to Medh.4tith.Fs sacrifice, and drank the Soma
juice.
2 The skilful Ribhus: see I. 2fi. I. Sayana says that the Maruts are here
intended, who encouraged Indra when all the Gods had deserted him.
Rushing in rupture; when exhilarated by draughts of Soma.
c Here again,' says Professor Max Miiller, f the difficulty of rendering Yedic
thought in English, or any other modern language, becomes apparent, for we
have no poetical word to express a high state of mental excitement produced
by drinking the intoxicating juice of the Soma or other plants, which has not
something opprobrious mixed up with it, while in ancient times that state of
excitement was celebrated as a blessing of the gods, as not unworthy of the
gods themselves, nay, as a state in which both the warrior and the poet
would perform their highest achievements. The German Rausch is the nearest
approach to the Sanskrit mada.’
In this version mada has generally been rendered by rapture, delight,
transport, or wild joy.
Satahrata : Indra. See I. 4. 8.
3 The kinds stall: the dark cloud that holds the waters imprisoned.
The Angirases : an ancient priestly family. See I. 1. 6. Atn: a Ilishi usually
enumerated with the Angirases among the prajapatis or progenitors of men.
Indra freed him from captivity, showing him a hundred ways of escape.
Vimada was also a Rishi of ancient times.
4 The mountain ; the cloud. The treasure is the fertilizing rain.
Didst raise the Sun: according to S4yana, didst free the Sun which had
been hidden by Yritra,
THE IIYMNb &1<
{BOOK L
ilt
5 With wondrous might thou blewest enchanter fiends away,
with powers celestial those who called on thee in jest.
Thou, hero-hearted, hast broken down Pipru’s forts, and helped
JRijisvan when the Dasyus were struck dead.
6 Thou savedst Kutsa when Sushna was smitten down; to Ati-
thigva gafest Sambara for a prey.
E 5 6 * 8 9 10 en mighty Arbuda thou troddest under foot: thou from of
old wast born to strike the Dasyus dead.
7 All power and might is closely gathered up in thee; thy
bounteous spirit joys in drinking Soma juice.
Known is the thunderbolt that lies within thine arms: rend
off therewith all manly prowess of our foe.
8 Discern thou well Aryas and Dasyus; punishing the lawless
give them up to him whose grass is strewn.
Be thou the sacrificer’s strong encourager : all these thy deeds
are my delight at festivals.
9* Indra gives up the lawless to the pious man, destroying by
the Strong Ones those who have no strength.
Vamra when glorified destroyed the gathered piles of the still
waxing great one who would reach the heaven.
10 The might which Usana hath formed for thee with might
rends'in its greatness and with strength both worlds apart.
5 Those who called on thee in jest: literally, called on thee or offered to thee
above or over the shoulder, apparently an ancient proverbial expression ap¬
plied to those who instead of sacrificing to the Gods put the intended oblation
into their own mouths.
Pvpru is one of the demons of the air ; his forts are the clouds that withhold
• the rain : JRimvdn is a pious worshipper oppressed by the Dasyus, robbers or
barbarians.
6 Sushna } 1 the Drier-up,’ is the personification of the excessive heat before
the rains ; a demon of drought. Sambara and Arbuda are similar demons of
the atmosphere. Atithigm is another name of the liberal prince Divod&sa.
8 The Aryas are, first, the people who speak the language of the Veda,
and the Dasyus are the original and hostile peoples of India. Later, the
■ former are the true and loyal people, faithful to Indra and the Gods, and the
latter are the wicked and godless.
Whose grass is strewn : the faithful worshipper, the priest who has trimmed
and strewn tlie sacred grass for the Gods.
9 Vamra : the second half of the stanza is ■' 1,1 * V Wilson remarks:
‘The text is obscure,— Vamro vi jaghdna , destroyed the
collection. The Scholiast says that a Ilishi named Vamra took advantage of
Indra’s absence from sacrifice, to carry away the accumulated heap of offerings.’
10 The Rishi Usanfl, called also Kftvya or Kavi’sson, appears in the Veda
as the especial friend of Indra. In I. 121, 12. he is said to have given
Indra his thunderbolt: ‘ The bolt which Kftvya IJsanft erst gave thee.’ Here,
also, * the might ’ means the conquering thunderbolt, although in other places
its fabrication is attributed to Tvashtar,
The steeds of Vdkt : horses of the Winch God, horses swift as wind.
HYMN 52,3
THE JUG VEDA.
11
0 Hero-souled, the steeds of Vata, yoked by thought, have
carried thee to fame while thou art filled with power.
11 When Indra hath rejoiced with Kavya Usana, he mounts his
steeds who swerve wider and wider yet.
The Strong hath loosed his bolt with the swift rush of rain,
and he hath rent in pieces Sushna’s firm-built forts.
12 Thou mountest on thy car amid strong Soma draughts: Sir-
yata brought thee those in which thou hast delight.
Indra, when thou art pleased with men whose Soma flows thou
risest to unchallenged glory in the sky.
13 .To old Kaksh:vaii, Somj, piv^.er, skilled in song, O Indra, thou
didst give the yonihi*;:! Vrirhaya.
Thou, very wise, wast Mena, Vrishanasva’s child; those deeds
of thine must all be told at Soma feasts.
14 The good man’s refuge in his need is Indra, firm as a door¬
post, praised among the Pajras.
Indra alone is Lord of wealth, the Giver, lover of riches, cha¬
riots, kine, and horses.
15 To him the Mighty One, the self-resplendent, verily strong and
great, this praise is uttered.
May we and all the heroes, with the princes, be, in this fray,
O Indra, in thy keeping.
HYMN LII. Indra.
I glorify that Ram who finds the light of heaven, whose hun¬
dred nobly-natured ones go forth with him.
With hymns may I turn hither Indra to mine aid,—the Car
which like a strong steed hasteth to the call.
11 When Indra hath rejoiced : drunk tlie exhilarating Bom a.
12 Sin/dta : a Rdjarshi or royal llishi of the family of Bhrigu,
Drought thee those : draughts of Soma juice.
Thou risest to unchallenged glory : when thou hast exhilarated thyself with
the Soma offered by thy worshippers thou performest thy most glorious deeds.
13 Kahshivdn : a llishi, son of Usij. See I. 18. 1. Vrichayft, the damsel who
was given to him, is not mentioned elsewhere.
Mend : according to a later legend, Indra became, himself, the daughter
of King Vrisauasva.
14 Among the Pajras: an ancient priestly family, said to be identical with
the Angirases.
15 In this f rag : the hymn appears to have been addressed to Indra for aid
in a coming battle,
1 That Earn : that famous warrior. See I. 51. 1.
Whose hundred nobly-natured ones : see verse 4.
72 THE HYMNS OF [BOOK I.
2 Like as a mountain on firm basis, imremoved, he, thousand¬
fold protector, waxed in mighty strength,
When Indra, joying in the draughts of Soma juice, forced the
clouds, slaying Yritra stayer of their flow.
3 For he stays e’en the stayers, spread o’er laden cloud, rooted
in light, strengthened in rapture by the wise.
Indra with thought, with skilled activity, I call, most liberal
giver, for he sates him with the juice.
4 Whom those that flow in heaven on sacred grass, his own as¬
sistants, nobly-natured, All full like the sea,—
Beside that Indra when he smote down Yritra stood his helpers,
straight in form, mighty, invincible.
5 To him, as in wild joy he fought with him who stayed the rain,
his helpers sped like swift streams down a slope,
When Indra, thunder-armed, made bold by Soma draughts,
broke Vala’s fences down, as Trita burst his way.
6 Splendour encompassed thee, forth shone thy warrior might:
the rain-obstructer lay in mid-air’s lowest deep,
What time, 0 Indra, thou didst cast thy thunder down upon
the jaws of Yritra hard to be restrained.
7 The hymns which magnify thee, Indra, reach to thee even as
water-brooks flow down and fill the lake.
Tvaslitar gave yet more force to thine appropriate strength,
and forged thy thunderbolt of overpowering might.
8 When, Indra, thou whose power is linked with thy Bay Steeds
hadst smitten Yritra, causing floods to flow for man,
Thou heldst in thine arms the metal thunderbolt, and settest
in the heaven the Sun for all to see.
3 For he stays e'en the stayers ; the words of the text set hi (hard dvartslm
vrtvrd fldhani, are very difficult. S&yana’s paraphrase, adopted by Wilson, is
loose but seems to give the general sense of thf '" " f T ? ho is victorious
over his enemies, who is spread through the . ■■ ’ ‘The stayer
among the stayers/ is probably the conqueror who checks the demons who
obstruct the rain, and €dhan, the udder (of the sky) means the rain-giving
clouds, over which Indra, as God of the firmament, is extended as a covering.
4 His own assistants : the inspiring Soma draughts,
5 His helpers ; his constant allies, the Maruts.
As Trita burst his way ; Sftyana refers to a legend which says that Trita fell
into a well, and the Asuras heaped coverings over its mouth ; but he broke
through them with ease. So Indra broke down the defences of the demon
Yala, See Wilson’s note on the passage.
6 The rain-obstructer : the demon Vritra.
7 Tvashtar: the Vulcan or Hephaestus of the Indian Gods.
8 The metal thunderbolt: vajram dyasdm, usually translated ‘ iron thunder*
bolt ’; but we do not know for certain what metal ay as (Latin aes) was. ■
HYMN 53.]
THE RIG VEDA.
73
9 In fear they raised the lofty self-resplendent hymn, praise- .
giving and effectual, leading up to heaven,
When Indra’s helpers fighting for the good of men, the Maruts,
faithful to mankind, joyed in the light.
10 Then Heaven himself, the mighty, at that Dragon’s roar reeled
back in terror when, Indra, thy thunderbolt?
In the wild joy of Soma had struck off with might the head
of Yritra, tyrant of the earth and heaven.
110 Indra, were this earth extended forth tenfold, and men who
dwell therein multiplied day by day,
Still here thy conquering might, Maghavan, would be famed:
it hath waxed vast as heaven in majesty and power.
12 Thou, bold of heart, in thine own native might, for help, upon
the limit of this mid-air and of heaven,
Hast made the earth to be the pattern of thy strength : em¬
bracing flood and light thou reachest to the sky.
13 Thou art the counterpart of earth, the Master of lofty heaven
with all its mighty Heroes :
Thou hast filled all the region with thy greatness: yea, of a
truth there is none other like thee.
14 Whose amplitude the heaven and earth have not attained,
whose bounds the waters of mid-air have never reached,— #
Not, when in joy he fights the stayer of the rain: thou, and
none else, hast made all things in order due.
15 The Maruts sang thy praise in this encounter, and in thee all
the Deities delighted,
What time thou, Indra, with thy spiky weapon, thy deadly
bolt, smotest the face of Yritra.
HYMN LIIL Indra.
We will present fair praise unto the Mighty One, our hymns
to Indra in Vivasvan’s dwelling-place;
For he hath ne’er found wealth in those who seem to sleep:
those who give wealth to men accept no paltry praise.
9 In fear then raised: that is, Indra’s worshippers in fear of Vritra.
11 If the earth were ten times as large and populous as it is, thy fame
would extend over the whole of it.
14 The waters of mid-air: the aerial ocean, the firmament.
He fights : said of Indra. We should expect ‘ thou tightest; ’ hut this and
similar sudden changes of person are common in the Veda.
1 Yhawdn? s dwelling-place; the seat of the sacrifice^ the representative
of the celestial Yivasv&n,
74 THE HYMNS OF [BOOK /.
2 Giver of horses, Indra, giver, thou, of kine, giver of barley,
thou art Lord and guard of wealth :
Man’s helper from of old, not disappointing hope, Friend of
our friends, to thee as such we sing this praise.
3 Indra, most splendid, powerful, rich in mighty deeds, this
treasure*spread around is known to be thine own.
Gather therefrom, 0 Conqueror, and bring to us: fail not the
hope of him who loves and sings to thee.
4 Well pleased with these bright flames and with these Soma
drops, take thou away our poverty with steeds and kine.
With Indra scattering the Dasyu through these drops, freed
from their hate may we obtain abundant food.
5 Let us obtain, 0 Indra, plenteous wealth and food, with strength
exceeding glorious, shining to the sky :
May we obtain the Goddess Providence, the strength of hei'oes,
special source of cattle, rich in steeds.
6 These our libations, strength-inspiring, Soma draughts, glad¬
dened thee in the fight with Vritra, Hero Lord,
What time thou slewest for the singer with trimmed grass ten
thousand Vritras, thou resistless in thy might.
7 Thou goest on from fight to fight intrepidly, destroying castle
after castle here with strength.
Thou, Indra, with thy friend who makes the foe bow down,
slewest from far away the guileful Namuehi.
8 Thou hast struck down in death Karanja, Parnaya, in Atr
thigva’s very glorious going forth.
Unyielding, when Eijisvan compassed them with siege, thou
hast destroyed the hundred forts of Vangrida.
9 With all-outstripping chariot-wheel, 0 Indra, thou far-famed,
hast overthrown the twice ten Kings of men,
With sixty thousand nine-and-ninety followers, who came in
arms to fight with friendless Susravas.
10 Thou hast protected Susravas with succour, and Turvayana
with thine aid, 0 Indra.
2 Those who seem to sleep; Indra derives no advantage from those who are
remiss in their religious duties.
6 Ten thousand Vritras; countless demons like Vritra.
7 With thy friend ; the thunderbolt. Or namyd may mean * with Kami’ as
thy confederate.
JSiamuchi: * non-looser (of the heavenly waters),’ another demon of drought.
8 Karanja, Parnaya , and Vangrida are Asuras or demons; Atithigva has
been mentioned before, I. 51. 6, and Eijisvan in verse 5 of the same hymn,
9 Susravas, and Trtrvay&na in the next verse, are said to be kings. . . .
HYMN 54.]
THE R10YEDA .
75
Thou madest Kutsa, Atithigva, Ayu, subject unto this King,
the young, the mighty.
11 May we protected by the Gods hereafter remain thy very pros¬
perous friends, 0 Indra.
Thee we extol, enjoying through thy favour life long and joy¬
ful and with store of heroes.
HYMN LIV. Indra.
Urge us not, Maghavan, to this distressful fight, for none may
comprehend the limit of thy strength.
Thou with fierce shout hast made the woods and rivers roar :
did not men run in crowds-together in their fear ?
2 Sing hymns of praise to Sakra, Lord of power and might; laud
thou and magnify Indra who heareth thee,
Who with his daring might, a Bull exceeding strong in strength,
maketh him master of the heaven and earth.
3 Sing forth to lofty Dyaus a strength-bestowing song, the Bold,
whose resolute mind hath independent sway.
High glory hath the Asura, compact of strength, drawn on by
two Bay Steeds: a Bull, a Car is he,
4 The ridges of the lofty heaven thou madest shake; thou,
daring, of thyself smotest through Sambara,
When, bold with gladdening juice, thou wajredst with thy bolt,
sharp and two-edged, against the banded sorcerers.
10 Kutsa has been mentioned (I. 33. 14.) as a favourite of Indra, but is
here represented, together with Atithigva and Ayu, as chastised by him.
This King: Susravfls, or Turvayana ; these names perhaps denote the same
individual.
1 Urge us not, Maghavan : the verb, urge, which is not in the text, is
supplied by S&yaua. The meaning appears to be, Do not, 0 Indra, force us
into any conflict in which we may have thee for our opponent.
2 ** Sakra ; f the Mighty,’ a name of Indra.
3 Sing forth to lofty Dyaus : Heaven. The God who is represented in the
Veda as* the consort of Earth and the progenitor of the Gods is called Dyaus
or Dyauslipitar, names identical in origin with Zeus, or Zeus pater, and
Jupiter, or Diespiter, the appellations given to the supreme God of the Greeks
and Romans. In this place S&yana identifies Dyaus with Indra, who seems,
in later times, to have succeeded to the functions assigned to the former God.
See Muir, Original SansJcrit Texts, v. 33.
The Asura: the divine One, Indra as the snpreme Dyaus.
4 Sambara: a demon. See I. 51. 6.
The banded sorcerers : the fiends of the atmosphere who use enchantments
or supernatural powers in their conflicts with Indra.
76 THE HYMNS OP [ BOOK /.
5 When, with, a roar that 'fills the woods, thou forcest down on
the wind’s head the stores which Sushpa kept confined,
Who shall have power to stay thee firm and eager-souled from
doing still this day what thou of old hast done ?
6 Thou holpest Nary a, Turvasa, and Yadu, and Yayya’s son
Turviti, *Satakratu!
Thou holpest horse and car in final battle; thou brakest down
the nine-and-ninety castles.
7 A hero-lord is he, King of a mighty folk, who offers free oblations
and promotes the Law,
Who with a bounteous guerdon welcomes hymns of praise : for
him flows down the abundant stream below the sky.
8 His power is matchless, matchless is his wisdom; chief, through
their work, be some who drink the Soma,
Those, Indra, who increase the lordly power, the firm heroic
strength of thee the Giver.
9 Therefore for thee are these abundant beakers, Indra’s drink,
stone-pressed juices held in ladles.
Quaff them and satisfy therewith thy longing; then fix thy
mind upon bestowing treasure.
10 There darkness stood,-the vault that stayed the waters’ flow :
in Yritra’s hollow side the rain-cloud lay concealed.
But Indra smote the rivers which the obstructer stayed, flood
following after flood, down steep declivities,
11 So give us, Indra, bliss-increasing glory; give us great sway
and strength that conquers people.
Preserve our wealthy patrons, save our princes; vouchsafe us
wealth and food with noble offspring.
HYMN LY. Indra .
Though e’en this heaven’s wide space and earth have spread
them out, nor heaven nor earth may be in greatness Indra’s
match.
Awful and very mighty, causing woe to men, he whets his
thunderbolt for sharpness, as a bull.
5 Sushna : a demon of drought.
6 Thou holpest Nary a ; some chief or ffishi so named : or the word may be
an adjective, manly, qualifying Turvasa.
Turvasa , Yudu, Turviti have been mentioned before. See I. 36. 18.
1 As a hull .* as a bull sharpens his horns.
Causing woe to men ; as the punisher of the wickedt
HYMN 55.]
THE MG VEDA.
77
2 Like as the watery ocean, so doth he receive the rivers spread
on all sides in their ample width.
He bears him like a bull to drink of Soma juice, and will, as
Warrior from of old, be praised for might.
3 Thou swayest, Indra, all kinds of great manly power, so as to
bend, as *t were, even that famed mountain down.
Foremost among the Gods is he through hero might, set in the
van, the Strong One, for each arduous deed.
4 He only in the wood is praised by worshippers, when he shows
forth to men his own fair Indra-power.'
A friendly Bull is he, a Bull to be desired, when Maghavan
auspiciously sends forth his voice,
5 Yet verily the Warrior in his vigorous strength stirreth up
with his might great battles for-mankind;
And men havo faith in Indra, the resplendent One, what time
he hurleth down his bolt, his dart of death.
6 Though, fain for glory, and with strength increased on earth,
lie with great might destroys the dwellings made with art,
He makes the lights of heaven shine forth secure, he bids,
exceeding wise, the floods flow for his worshipper.
7 Drinker of Soma, let thy heart incline to give; bring thy Bays
hitherward, 0 thou who hearest praise.
Those charioteers of thine, heat skilled to draw the rein, the
rapid sunbeams, Indra, lead thee not astray,
8 Thou bearcst in both hands treasure that never fails; the
famed One in his body holds unvanquished might.
0 Indra, in thy members many powers abide, like wells
surrounded by the ministering priests,
4 A friendly Bull is he: Maghavan, the mighty Indra, is here represented
in his gracious mood, strong yet gentle. But vrishd, the male, the hull, the
strong, may also mean the strong Soma; maghdvd means also the rich in-
stitutor of a sacrifice, a worshipper ; and clhend means cow as well as voice.
Accordingly Professor Max Muller translates the passage ; 4 5 The strong Soma
is pleasing, the strong Soma is delicious, when the sacrificer safely brings the
cow,’ in order that the Soma may be mixed with milk. See Vedic Hymns ,
Part I., p. 148.
In the-wood, in the first’line of the verse seems to be an allusion to the
forest life of Brahmans.
5 In this verse Indra is represented as a terril.de God, and in the following
verse as sometimes sending afflictions but generally blessing men. with light
and with kindly rain.
78
TEE HYMNS OF
[BOOK l
HYMN LYI. Indra.
For tliis man’s full libations held in ladles, lie hath roused
him, eager, as a horse to meet the mare.
He stays his golden car, yoked with Bay Horses, swift, and
drinks the Soma juice which strengthens for great deeds.
2 To him the* guidance-following songs of praise flow full, as those
who seek gain go in company to the Hood.
To him the Lord of power, the holy synod’s might, as to a hill,
with speed, ascend the loving ones.
3 Victorious, great is he; in manly battle shines, unstained with
dust, his might, as shines a mountain peak;
Wherewith the iron one, fierce e’en against the strong, in
rapture, fettered wily Sushna fast in bonds.
4 When Strength the Goddess, made more strong for help by
thee, waits upon Indra as the Sun attends the Dawn,
Then he who with his might unflinching kills the gloom stirs
up the dust aloft, with joy and triumphing.
5 When thou with might, upon the framework of the heaven,
didst fix, across, air’s region firmly, unromoved,
In the light-winning war, Indra, in rapturous joy, thou smotest
Vritra dead and broughtest floods of rain.
6 Thou with thy might didst grasp the holder-up of heaven, thou
who art mighty also in the seats of earth.
Th~'\ .’vM- I by the juice, hast set the waters free, and
■ v :» v ■ . ■ stony fences through and through.
HYMN LVri. Indra.
To him most liberal, lofty Lord of lofty wealth, verily powerful
and strong, I bring my hymn,—
Whose checkless bounty, as of waters down a slope, is spread
abroad for all that live, to give them strength.
1 This man : the institute of the sacrifice. He: Indra.
2 The flood; (samudrd) any large gathering of waters not necessarily the
sea or ocean.
The holy synod: an assembly for worship of the Gods,
The loving ones ; the soiigs of loving praise. I find the stanza unintelligible ;
and the version (based chiefly on Grassmann’s) which I offer is merely a tem¬
porary makeshift.
3 The iron one : the thunderbolt, made of dyas, iron or other metal,
4 By thee; by Soma.
5 In the light-winning war; waged with the demons of the air for rain and
the light which follows the dispersion of the clouds.
6 The bearer-up of heaven; perhaps the thunderbolt, with which Indra
maintains order.
HYMN 53.j THE RlGVEDA. 79,
2 Now all this world, for worship, shall come after thee—the
offerer’s libations like floods to the depth,
When the well-loved one seems to rest upon the hill, the
thunderbolt of Indra, shatterer wrought of gold,
3 To him the terrible, most meet for lofty praise, like bright
Dawn, now bring gifts with reverence in this*'rite,
Whose' being, for renown, yea, Indra-power and light, have
been created, like bay steeds, to move with speed.
4 Thine, Indra, praised by many, excellently rich ! are we who
trusting in thy help draw near to thee.
Lover of praise, none else but thou receives our laud : as earth
loves all her creatures, love thou this our hymn.
5 Great is thy power, 0 Indra, we are thine. Fulfil, 0
Maghavan, the wish of this thy worshipper.
After thee lofty heaven hath measured out its strength: to
thee and to thy power this earth hath bowed itself.
6 Thou, who hast thunder for thy weapon, with thy bolt hast
shattered into pieces this broad massive cloud.
Thou hast sent down the obstructed floods that they may
flow: thou hast, thine own for ever, all victorious might.
HYMN LYIII. Agni.
Ne’er waxeth faint the Immortal, Son of Strength, since he,
the Herald, hath become Vivasv&n’s messenger.
On paths most excellent he measured out mid-air: he with
oblation calls to service of the Gods.
2 Never decaying, seizing bis appropriate food, rapidly, eagerly
through the dry wood he spreads.
His back, as be is sprinkled, glistens like a horse : loud hath
he roared and shouted like the heights of heaven.
* 2 When the loell-lovccl one : when the lightning-laden cloud is resting on the
mountain, men pray to Indra in order that he may discharge his celestial
artillery and bring down the rain.
5 After thee: the heaven has taken thy might as a pattern for its own
might.
This Hymn and the five following are ascribed to Nodhas, the son of
Grotama.
1 Vivctsvdn's messenger: Vivasviln is the morning heaven and the personifica¬
tion of the sacrificer of the Gods.
He measured out mid-air: this act is ascribed to Indra in I. 56, 5,
2 As he is sprinkled; with clarified butter.
80 THE HYMNS OF f BOOH I .
3 Set higli in place o’er all that Vasus, Rudras do, immortal,
Lord of riches, seated as High Priest;
Hastening like a car to men, to those who live, the God
without delay gives boons to be 'desired.
4 Urged by the wind he spreads through dry wood as he lists,
armed with his tongues for sickles, with a mighty roar.
Black is thy path, Agni, changeless, with glittering waves !
when like a bull thou rushest eager to the trees.
5 With teeth of flame, wind-driven, through the wood lie speeds,
triumphant like a bull among the herd of cows,
With bright strength roaming to the everlasting air : things
fixed, things moving quake before him as he flies.
6 The Bhrigus stablished thee among mankind for men, like as
a treasure, beauteous, easy to invoke;
Thee, Agni, as a herald and choice-worthy guest, as an aus¬
picious Friend to the Celestial Race.
7 Agni, the seven tongues’ deftest Sacrificer, him whom the
priests elect at solemn worship,
The Herald, messenger of all the Vasus, I serve with dainty
food, I ask for riches.
8 Grant, Son of Strength, thou rich in friends, a refuge without
a flaw this day to us thy praisers.
O Agni, Son of Strength, with forts of iron preserve thou
from distress the man wlio lands thee.
A Bo thou a refuge, Bright One, to the singer, a shelter, Boun¬
teous Lord, to those who worship.
Preserve the singer from distress, 0 Agni. May he, enriched
with prayer, come soon and early.
HYMN LIX. Agni.
The other fires are, verily, thy branches; the'Immortals all
rejoice in thee, 0 Agni.
Centre art thou, Vaisvanara, of the people, sustaining men like
a deep-founded pillar.
3 Rudras, Vasus ; two classes of Gods. See X. 34. 11.
4 The description of Agni in this verse and the next applies, not to the
sacrificial fire, but to the fire that clears the jungle as the new settlers advance
into the country#
6 r/te Bhrigus: one of the most eminent priestly families of more ancient times.
Fnend to the Celestial Race: as bearing to the Gods the oblations of their
worshippers.
7 Agni, the seven tongues' deftest Sucrificer: the seven tongues appear to be
the tongue-like flames which Agni employs to consume the oblations.
1 Thy branches : merely offshoots of thee.
Vanvdnam : a name of Agni; common to, dwelling with, and benefiting all
BYMN 60.]
TEE RIGVEDA.
81
2 The forehead of the sky, earth’s centre, Agni became the mes¬
senger of earth and heaven.
Vaisvanara, the Deities produced thee, a God, to be a light
unto the Arya.
3 As in the Sun firm rays are set for ever, treasures are in Vais¬
vanara, in Agni. 0
Of all the riches in the hills, the waters, the herbs, among
mankind, thou art the Sovran.
4 As the great World-halves, so are their Son’s praises; skilled,
as a man, to act, is he the Herald.
Vaisvanara, celestial, truly mighty, most manly One, hath
many a youthful consort.
5 Even the lofty heaven, 0 Jatavedas Vaisvanara, hath not
attained thy greatness.
Thou art the King of lands where men are settled, thou hast
brought comfort to the Gods in battle.
6 Now will I tell the greatness of the Hero whom Puru’s sons
follow as Vritra’s slayer :
Agni Vaisvanara struck down the Dasyu, clave Sambara
through and shattered down his fences.
7 Vaisvanara, dwelling by his might with all men, far-shining,
holy mid the Bharadvajas,
Is lauded, excellent, with hundred praises by Purunitha, son
of Satavani.
HYMN LX. Agni.
As ’twere some goodly treasure Matarisvan brought, as a gift,
the glorious Priest to Bhrigu,
Banner of sacrifice, the good Protector, child of two births, the
swiftly moving envoy.
4 Vast as heaven and earth, which constitute the world, are the praises
offered to Agni their son.
Skilled, as a man, to act: duties of the heavenly Hotar, invoking priest, or
herald, being regarded as similar to those of the earthly functionary.
Many a youthful consort: the flames.
6 Pirn’s sons ; men in general ; P&ru being regarded as their progenitor.
Struck down the Dasyu,: the demon who stayed the rain. The deeds usually
ascribed to Xndra are here attributed to Agni, that is, Agni is identified with
Indra.
7 The Bharadvdjas : the descendants of the IV' 1 ' TV'-'t -1
Purunitha : a king of that name, says S&yana ,* . ' • ■ * :. - of the
sacrifice.' The name does not occur again, and nothing is known regarding him.
1 Mdtarisvan: a divine or semi-divine being, who as the messenger of
Vivasv&n brings down from heaven Agni who had hitherto been concealed.
The explanation of M&tarisvan as V&yu, the God of wind, does not appear to
be justified by Iligveda texts. See Muir, 0 . S. Texts , v, 204.
6
82 . THE HYMNS OF [BOOK L
2 Both Gods and men obey this Ruler’s order, Gods who are
worshipped, men who yearn and worship.
As Priest he takes his seat ere break of morning, House-Lord,
adorable with men, Ordain er.
3 May our fair praise, heart-bom, most recent, reach him whose
tongue, £’en at his birth, is sweet as honey ;
Whom mortal priests, men, with their strong endeavour,
supplied with dainty viands, have created.
4 Good to mankind, the yearning Purifier hath among men been
placed as Priest choice-worthy.
May Agni be our Friend, Lord of the Household, protector of
the riches in the dwelling.
5 As such we Gotamas with hymns extol thee, 0 Agni, as the
guardian Lord of riches,
Becking' thee like a horse, .the swift prize-winner. May he,
enriched with prayer, come soon and early.
HYMN LXL India.
Even to him, swift, strong, and high-exalted, I bring my song
of praise as dainty viands.
My thought to him resistless, praise-deserving, prayers offered
most especially to Indra.
2 Praise, like oblation, I present, and utter aloud my song, my
fair hymn to the Victor.
For Indra, who is Lord of old, the singers have decked their
lauds with heart and mind and spirit.
3 To him then with my lips mine adoration, winning heaven’s
light, most excellent, I offer,
To magnify with songs of invocation and with fair hymns the
Lord, most bounteous Giver..
The glorious Priest; Agni. Bhrigu : the chief of the ancient priestly family
who bear that name. Banner of sacrifice: announcer of sacrifice by his
crackling flames. Child of two hirths ; bom of heaven and earth and again
from the two fire-sticks, or born from the fire-sticks and again when he is
consecrated.
Swiftly moving envoy : messenger between Gods and men. See 1.1. 1, note.
3 Sweet as honey : with tasting the sweet libations.
Have created: by rapid agitation of the fire-stick.
5 We Gotamas: descendants of Gotama, men of the family to which the
Rishi of the hymn belongs.
Heeling thee: trimming thee, to make thee shine as men groom a race-horse
in the morning.
iTFiO'Cl.] TIIB MGVEDA, . 83
4 Even for him I frame a laud, as fashions the wright a chariot
for the man who needs it,—
Praises to him who gladly hears our praises, a hymn well-form¬
ed, all-moving, to wise Indra.
5 So with .my tongue I deck, to please that Indra, my hymn, as
? twere a horse, through love of glory,
To reverence the Hero, bounteous Giver, famed far and wide,
destroyer of the castles.
6 Even for him hath Tvashtar forged the thunder, most deftly
wrought, celestial, for the battle,
Wherewith he reached the vital parts of Vritra, striking—the
vast, the mighty—with the striker.
7 As soon as, at libations of his mother, great Vishnu had drunk
up the draught, he plundered
The dainty cates, the cooked mess; but One stronger trans¬
fixed the wild boar, shooting through the mountain.
8 To him, to Indra, when he slew the Dragon, the Dames, too.
Consorts of the Gods, wgve praises.
The mighty heaven and earth hath he encompassed : thy great¬
ness heaven and earth, combined, exceed not.
9 Yea, of a truth, his "magnitude surpasseth the magnitude of
earth, mid-air, and heaven.
Indra, approved by all men, self-resplendent, waxed in his home,
loud-voiced and strong for battle.
10 Through his own strength Indra with holt of thunder cut
piece-meal Vritra, drier up of waters.
He let the floods go free, like cows imprisoned, for glory, with
a heart inclined to bounty.
4 For the man who needs it: and orders it to be made. Tdtsindya is a diffi¬
cult word. Wilson renders it, after S&yana, (that the driver) may, thence,
(obtain) food.
5 The castles : the strongholds of the atmospheric demons of drought, the
castles of rain-imprisoning cloud.
6 The striker: the thunderbolt or lightning.
7 His mother : Indra’s mother Aditi who gave him Soma to drink as soon
as he was born. See III. 32. 9, 10 ; 48. 2, 3 ; VII. 98. 3. Dainty cates: the
demon’s store of rain. One stronger; the mightier Indra. The wild boar.:
the fierce demon Vritra. Of. VIII. 66. 30. The mountain : the massive cloud in
which Vritra was enveloped. For my corrected version of this stanza I am
indebted to Prof. A. A. MacdonelFs article on Mythological Studies in the
Jligveda, Royal Asiatic Society Journal, January, 1895.
8 The Dames, the Consorts of the Gods: according to S£yana these are the
personified G&yatrt and other metres of the Veda. The Celestial Waters are
probably intended.
THE HYMNS OF
S4
[BOOK I.
11 The rivers played, through his impetuous splendour, since with
his holt he compassed them on all sides.
Using his might and favouring him who worshipped, he made
a ford, victorious, for Turviti.
12 Vast, with thine ample power, with eager movement, against
this Vritra cast thy bolt of thunder.
Bend thou his joints, as of an ox, dissevered, with holt oblique,
that floods of rain may follow.
13 Sing with new lauds his exploits wrought aforetime, the deeds
of him, yea, him who moveth swiftly,
When, hurling forth his weapons in the battle, he with impe¬
tuous wrath lays low the foemen.
14 When he, yea, he, comes forth the firm-set mountains, and the
whole heaven and earth, tremble for terror.
May Nodhas, ever praising the protection of that dear Friend,
gain quickly strength heroic.
15 Now unto him of these things hath been given what he who
rules alone o’er much, electetli.
Indra hath helped Etasa, Soma-presser, contending in the race
of steeds with Surya.
16 Thus to thee, Indra, yoker of Bay Coursers, the Gotamas have
brought their prayers to please thee.
Bestow- upon them thought, decked with all beauty. May he,
enriched with prayer, come soon and early.
HYMN LXII. Indra.
Like Angiras a gladdening laud we ponder to him who loveth
song, exceeding mighty.
Let us sing glory to the far-famed Hero who must be praised
with fair hymns by the singer.
2 Unto the great bring ye great adoration, a chant with praise
to him exceeding mighty,
Through whom our sires, Angirases, singing praises and know¬
ing well the places, found the cattle.
11 Turviti: S&yana says that this JJishi had been immersed in water, and
that Indra brought him to dry land.
14 Nodhas ; the Rishi or seer of the hymn.
15 Praises and sacrifice have been offered to Indra. He himself possesses
everything else. Such praises and sacrifice led Indra to help Etasa, his wor¬
shipper, in his rivalry of Sftrya and his horses. See II. 19. 5, note.
16 The hymn ends with the refrain that concludes also Hymns I. 58 and 60.
1 Like Angiras: after the manner of Angiras, one of the first institutors of
religious ceremonies.
2 Found the cuttle ; the rain-clouds, or the rays of light which, follow the
effusion of rain.
TIIE RIG VEDA.
85
HYMN 62.]
3 When Inclra and the Angirases desired it, Saram& found pro¬
vision for her offspring.
Brihaspati cleft the mountain, found the cattle: the heroes
shouted with the lcine in triumph.
4 Mid shout, loud shout, and roar, with the Navagvas, seven
singers, hash thou, heavenly, rent the mountain;
Thou with the speeders, with Dasagvas, Indra, Sakra! hast
rent with thunder flaming Vala.
5 Praised by Angirases, thou, foe-destroyer, hast, with the Dawn,
Sun, rays, dispelled the darkness.
Thou Indra, hast spread out the earth’s high ridges, and firm¬
ly fixed the region under heaven.
6 This is the deed most worthy of all honour, the fairest marvel
of the Wonder-Worker,
That, nigh where heaven bends down, he made four rivers
flow full with waves that carry down sweet water.
7 Unwearied, won with lauding hymns, he parted of old the
ancient Pair, united ever.
In highest sky, like Bhaga, he the doer of marvels set both
Dames and earth and heaven.
8 Still bom afresh, young Dames, each in her manner, unlike
in hue, the Pair in alternation
Bound heaven and earth from ancient time have travelled,
Night with her dark limbs, Dawn with limbs of splendour.
3 Saramd found provision for her offspring : Saramft, the hound of Indra
and mother of the two dogs called after their mother S&rameyas who are the
watchdogs of Yama the God of the Bead, is said to have pursued and
recovered the cows stolen by the Panis ; which has been supposed to mean
that SaramS, is the Dawn who recovers the rays of the Sun that have been
carried away by night. The legend says that nrrrocl to go in search of
the stolen cattle on condition that the milk of i Iv .-In »■.:!*: be given to her
young ones. Ludwig is of opinion that the word ‘ offspring’ in the text refers
not to Saramfr’s young ones, but to the descendants of the Angirases.
Of. I. 72. 8.
Brihaspati cleft the mountain: Brihaspati or Brahamanaspati is the Lord
of prayer. e It is, therefore,’ as Professor Roth observes, ( brahma, prayer, with
which the God breaks open the hiding-place of the enemy. Prayer pierces
.through to the object of its desire, and attains it.’
4 The seven singers are probably the Angirases themselves *, the Navagvas
and Dasagvas are r 1 ' ^ ■ Ll " V*or their priestly allies. They are called
speeders hastily ”■ ■ ‘ ■ ,-.3k of the stolen cows. Vala is the fiend
who keeps the cows imprisoned.
6 Nigh where heaven lends down: flowing away to the distant horizon. The
four rivers are not specified by S fly ana, who merely says they are the Ganges
and others.
7 The ancient Pair: Heaven and Earth. Bhaga is here the Supreme God,
Both Dames ; Night and Morning,
86 TeM HYMNS OF [BOOK L
9 Kioh in good actions# skilled in operation, the Son with might
maintains his perfect friendship.
Thou in the raw cows, black of hue or ruddy, sfcorest the ripe
milk glossy white in colour.
10 Their paths, of old connected, rest uninjured; they with
great mijjht preserve the immortal statutes.
For many thousand holy works the Sisters wait on the haughty
Lord like wives and matrons.
11 Thoughts ancient, seeking wealth, with adoration, with newest
lauds have sped to thee, 0 Mighty.
As yearning wives cleave to their yearning husband, so cleave
our hymns to thee, 0 Lord most potent.
12 Strong God, the riches which thy hands have holden from
days of old have perished not nor wasted.
Splendid art thou, 0 Indra, wise, unbending : strengthen us
with thy might, 0 Lord of Power.
13 0 mighty Indra, Gotama’s son Nodhas hath fashioned this
new prayer to thee Eternal,
Sure leader, yoker of the Tawny Coursers. May he, enriched
with prayer, come soon and early.
HYMN LXIIL * Indra.
Thou art the Mighty One; when born, 0 Indra, with power
thou terrihedst earth and heaven;
When, in their fear of thee, all firm-set mountains and mons¬
trous creatures shook like dust before thee.
2 When thy two wandering Bays thou dravest hither, thy praiser
laid within thine arms the thunder,
Wherewith, 0 Much-invoked, in will resistless, thou smitest
‘ foemen down and many a castle.
9 The Son with might; S&yana takes sdvasd, ‘ with might/ in the sense of
the genitive sdvascih, and explains : the Son of Might, that is the exceedingly
strong one. But this seems forced. The Son is Indra.
Thou in the mo cows : the cows are called raw, as contrasted with the warm
milk matured or cooked in their udders. The colour of the milk is also con¬
trasted with that of the cows, as in the German child’s ditty quoted by
Zimmer : f 0 sage mir, wie geht es zu, gibb weissa Milch die rothe.Kuh/
10 Their paths: the courses of Night and Morning
The Sisters : a frequently occurring appellation of the fingers as employed
in acts of worship. The haughty Lord: Indra.
2 Thy praiser: the praises of the worshipper strengthen Indra, and urge
him to the performance of glorious exploits.
TIIB nmVBDA.
87
HYMN 64.]
3 Faithful art thou, these thou deftest, Indra; thou art the
Kibhus’ Lord, heroic, victor.
Thou, by his side, for young and glorious Kutsa, with steed
and car in battle slewest Sushna.
4 That, as a friend, thou furtheredst, 0 Indra, when, Thunderer,
strong in act, thou crushedst Vyitra; e
When, Hero, thou, great-souled, with easy conquest didst rend
the Dasyus in their distant dwelling.
5 This doest thou, and art not harmed, 0 Indra, e’en in the
anger of the strongest mortal.
Lay thou the race-course open for our horses: as with a club,
slay, Thunder-armed ! our focmen.
6 Hence men invoke thee, Indra, in the tumult of battle, in the
light-bestowing conflict.
This aid of thine, 0 Godlike One, was ever to be implored in
deeds of might in combat.
7 Warring for Purukutsa thou, 0 Indra, Thunder-armed! brakest
down the seven castles;
Easily, for Sudfts, like grass didst rend them, and out of need,
King, broughtest gain to Puru.
8 0 Indra, God who movest round about us, feed us with varied
food plenteous as water—
Food wherewithal, 0 Hero, thou bestowest vigour itself to
flow to us for ever.
9 Prayers have been made by Gotamas, 0 Indra, addressed to
thee, with laud for thy Bay Horses.
Bring us in noble shape abundant riches. May he, enriched
with prayer, come soon and early.
HYMN LXIV*. Maruts.
Bring for the manly host, wise and majestical, 0 Nodhas, for
the Maruts bring thou a pure gift.
I deck my songs as one deft-handed, wise in mind prepares
the water that hath power in solemn rites'.
3 The Mbit us' Lord .* Chief over the three sembdivine beings who by their
good works raised themselves to immortality and godhead. See I. 2Cb
ICutsa: has been nfentioned before as protected by Indra. See 1. 33.14; 51, 6.
4 Dasyus; hostile demons, or perhaps savage tribes.
7 Piivttkuim: a favourite of Indra and of the As vine. See I. 112. 7 ;
174. 2 ; IV. 42. 8, note. Sudds (See I. 47. 6) and PHvit are kings or chiefs of
clans.
8 Who movest round about us: pdrijman, circumambient, is an epithet
applied to the Sun also, and to the chariot of the Asvins.
9 With laud for thy Bay Horses : this is clearly the sense of the words as
they stand. Sdtyana explains ‘with reverence to thee connected with thy
bay horses.’
1 0 Nodhas : the Rishi or seer of the hymn addresses this line to himself.
38
TUB HYMNS OF
[BOOK L
2 They spring to birth, the lofty Ones, the Bulls of Heaven,
divine, the youths of Rudra, free from spot and stain;
The purifiers, shining brightly even as suns, awful of form
like giants, scattering rain-drops down.
3 Young Rudras, demon-slayers, never growing old, they have
waxed, even as mountains, irresistible.
They make all beings tremble with their mighty strength,
even the very strongest, both of earth and heaven.
4 With glittering ornaments they deck them forth for show; for
beauty on their breasts they bind their chains of gold.
The lances on their shoulders pound to pieces; they were
born together, of themselves, the Men of Heaven.
5 Loud roarers, giving strength, devourers of the foe, they make
the winds, they make the lightnings with their powers.
The restless shakers drain the udders of the sky, and ever
wandering round fill the earth full with milk.
6 The bounteous Maruts with the fatness-dropping milk fill full
the waters which avail in solemn rites.
They lead, as ’twere, the Strong Horse forth, that it may rain :
they milk the thundering, the never-failing spring.
7 Mighty, with wondrous power and marvellously bright, self¬
strong like mountains, ye glide swiftly on your way.
Like the wild elephants ye eat the forests up when ye assume
your strength among the bright red flames.
8 Exceeding wise they roar like lions mightily, they, all-posses¬
sing, are beauteous as antelopes ;
Stirring the darkness with lances and spotted deer, combined
as priests, with serpents* fury through their might.
9 Heroes who march in companies, befriending man, with ser¬
pents* ire through strength, ye greet the earth and heaven.
Upon the seats, 0 Maruts, of your chariots, upon the ears
stands lightning visible as light.
2 The Bulls of Heaven : or of Dyu or Dyaus.
$ Young Rudras : the Maruts, or Storm-Gods, are the sons of Rudra.
Demon-slayers ; slayers of the clouds that give no rain.
4 The lances, as well as their other bright ornaments, are the lightning-
flashes.
5 The udders of the slcy ; the full clouds. The milfc, is the sweet fertiliz¬
ing rain,
6 The Strong Horse: is the rain cloud, which in the same line is called a
spring or well.
8 Combined as priests ; the music of wind and storm being regarded as the
Maruts' song of praise. But the meaning of the words thus rendered is not
clear. S&yana, Benfey, and Max Miiller give other interpretations.
THE RIGVEDA.
89
IIYMN 64.]
10 Lords of all riches, dwelling in the home of wealth, endowed
with mighty vigour, singers loud of voice,
Heroes, of powers infinite, armed with strong men’s rings, the
archers, they have laid the arrow on their arms.
11 They who with golden fellies make the rain increase drive for¬
ward the big clouds like wanderers on the way.
Self-moving, brisk, unwearied, they o’erthrow the firm; the
Maruts with bright lances make all things to reel,
12 The progeny of Rudra we invoke with prayer, the brisk, the
bright, the worshipful, the active Ones.
To the strong band of Maruts cleave for happiness, the chasers
of the sky, impetuous, vigorous.
13 Maruts, the man whom ye have guarded with your help, he
verily in strength surpasseth all mankind.
Spoil with his steeds he gaineth, treasure with his men; he
winneth honourable strength and prospereth.
14 0 Maruts, to the worshippers give glorious strength invincible
in battle, brilliant, bringing wealth,
Pi*aiseworthy, known to all men. May we foster well, during
a hundred winters, son and progeny.
15 Will ye then, 0 ye Maruts, grant us riches, durable, rich in
men, defying onslaught,
A hundred, thousandfold, ever increasing? May he, enriched
with prayer, come soon and early.
10 Armed with strong men's rings; the meaning of vrishalchddayah is un¬
certain ; but the Ichddi seems to have been a ring worn on the arm and foot.
It may also have been used as a weapon, as the sharp-edged quoits are uged
by the Sikhs. Vrishan as Professor Max Muller observes, e conveys the mean¬
ing of strong, though possibly with the implied idea of rain-producing, ferti¬
lizing.’
12 The worshipful; the meaning of vanmam is uncertain. Wilson, after
S&yana, translates it by * water-shedding,’ vana being said to mean water.
Ludwig suggests ‘ dwelling in the woods,’ instead of ‘ fighting ’ which he gives
in his translation. ‘ Worshipful ’ is Professor Max Muller’s suggestion, and I
adopt it for the present.
15 Enriched with prayer : either, generally, invoked by many worshippers,
or rich through the hymn just recited. This last hemistich is the usual re¬
frain of the hymns ascribed to Nodhas.
I have generally followed Professor Max Muller in his translation of this
hymn. See his Vedic Hymns , Part I.
90
{BOOK I.
TEE HYMNS OF
HYMN LXV. Agni.
One-minded, wise, they tracked thee like a thief lurking .in
dark cave with a stolen cow;
Thee claiming worship, bearing it to Gods ; there nigh to tliee
sate all $ie Holy Ones.
5 The Gods approached the ways of holy Law; there was a
gathering vast as heaven itself,
The waters feed with praise the growing Babe, bom nobly in
the womb, the seat of Law.
Z Like grateful food, like some wide dwelling-place, like a fruit¬
bearing hill, a wholesome stream ;
Like a steed urged to run in swift career, rushing like Sindliu,
who may check his course ?
4 Kin as a brother to his sister floods, he eats the woods as a
King eats the rich.
When through the forest, urged by wind, he spreads, verily
Agni shears the hair of earth.
5 Like a swan* sitting in the floods he pants ; wisest in mind mid
men he wakes at mom.
A Sage like Soma, sprung from Law, he grew like some young
creature, mighty, shining fai\
HYMN LXVI. Agni.
Like the Sun’s glance, like wealth of varied sort, like breath
which is the life, like one’s own son,
Like a swift bird, a cow who yields her milk, pure and reful¬
gent to the wood he speeds.
Sjh arid the eight following hymns are ascribed to the Rishi ifeisara, sou
of ?a*ti the son of Vasishtha, They are generally difficult, and not seldom
unintelligible.
1 They tracked thee: the Gods followed Agni who had Bed away, carrying
with him the sacrifice as a thief carries off a cow. The dark cave is the depth
of the waters in which Agni hid himself,
2 The seat of Ij&w ; the place of sacrifice, the law ordained for ever.
8 Sinclbt: the Indus, or any great river.
4 As a King eats the rich; supports his state by levying contributions from
the wealthy.
The hair of earth: grass and shrubs, which forest-fires destroy.
5 He pants : after his rapid flight to the waters in which lie hid himself.
He wakes at morn ; at the time of the early morning sacrifice.
A Sage like Soma ; like the deified Soma. e As Soma creates or causes use-
fr ° Wthem ’ th6ir nUMtiVe
the mar eea.
91
HTMN 67.]
2 He offers safety like a pleasant home, like ripened com, the
Conqueror of men.
Like a Seer lauding, famed among the folk; like a steed
friendly he vouchsafes us power.
3 With flams insatiate, like eternal might; caring for each one
like a dame at home ; f
Bright when he shines forth, whitish mid the folk, like a car,
gold-decked, thundering to the fight.
4 Ho strikes with terror like a dart shot forth, e’en like an
archer’s arrow tipped with flame ;
Master of present and of future life, the maidens’ lover and
the matrons’ Lox'd.
5 To him lead all your ways : may we attain the kindled God
as cows their home at eve.
He drives the flames below as floods their swell: the rays rise
up to the fair place of heaven.
HYMN LXVII. Agni.
Victorious in the wood, Friend among men, ^ver he claims
obedience as a King.
Gracious like peace, blessing like mental power, Priest was he,
offering-bearer, full of thought.
2 He, hearing in his hand all manly might, crouched in the
cavern, struck the Gods with fear.
Men filled with understan ling find him there, when they have
sung prayers formed within their heart.
3 He, like the Unborn, holds the broad earth up, and with effec¬
tive utterance fixed the sky.
0 Agni, guard the spots which cattle love : thou, life of all,
hastsgone from lair to lair.
2 Like a steed: like a war-horse who helps to win spoil in battle,
4 The maidens’ lover ; the offering to Agni being an essential part of the
marriage-service.
The matrons’ Lord: children being especially the gift of Agni, in whose
worship the wife of the sacrificer bears an important part. I have not at*
tempted to imitate the rhythm of the original, and have contented myself
with preserving the same number of syllables in each line.
X Victorious in the wood ; subduing the fuel and burning it to ashes.
2 Crouched in the cavern : concealed in the dark depth of the waters, See
I. 65. 1.
3 The Unborn: the Sun ; regarded as the Supreme God.
The spots which cattle love: as thou knowest by experience how pleasant it
is to find a safe place of refuge, do not burn up the places where the cattle
find refuge and food,
92 THE HYMNS OF [BOOK L
4 Whoso hath known him dwelling in his lair, and hath approach¬
ed the stream of holy Law,—
They who release him, paying sacred rites,—truly to such
doth he announce great wealth.
5 He who grows mightily in herbs, within each fruitful mother
and each!"babe she bears,
Wise, life of all men, in the waters’ home,—for him have sages
built as ’twere a seat.
HYMN LXVIII. Agni.
Commingling, restless, he ascends the sky, unveiling nights
and all that stands or moves,
As he the sole God is preeminent in greatness among all these
other Gods.
2 All men are joyful in thy power, 0 God, that living from the
dry wood thou art born.
All truly share thy Godhead while they keep, in their accus¬
tomed ways, eternal Law.
3 Strong is Rethought of Law, the Law’s behest; all works
have they performed; he quickens all.
Whoso will bring oblation, gifts to thee, to him, bethinking
thee, vouchsafe thou wealth.
4 Seated as Priest with Manu’s progeny, of all these treasures
he alone is Lord.
Men yearn for children to prolong their line, and are not
disappointed in their hope.
5 Eagerly they who hear his word fulfil his wish as sons obey
their sire’s behest.
He, rich in food, unbars his wealth like doors : he, the House-
Friend, hath decked heaven’s vault with stars.
4 The stream of holy Law: or as S3-y ana explains, the supporter of the
truth or of sacrifice, that is, Agni.
They who release him ; free him, by attrition, from the fire-sticks.
1 Commingling: Agni, devouring and fusing together with his flames
and smoke the elements of the oblations which he bears to the Gods.
3 I can make nothing of the first hemistich. Wilson, after Sfiyana,
paraphrases : ‘Praises are addressed to him who has repaired (to the solem¬
nity) ; oblations are offered to him who has gone (to the sacrifice); in him is
all sustenance; (and to him) have all (devout persons) performed (the
customary) rites.’
4 Manu’s progeny ; all Aryan men.
Men yearn for children : men have children at their desire, as the reward
of their faithful worship of Agni.
He, the Home-Friend: he, Agni, who is the friend and guardian of every
house in his character of the household fire, as the Sun, the Creator, the
Supreme God, made the heaven and adorned it with stars.
HYMN 70.]
93
THE RIG VEDA.
HYMN LXIX.
Bright, splendid, like Dawn’s lover, he hath filled the two
joined worlds as with the light of heaven.
When born, with might thou hast encompassed them: Father
of Gods, and yet their Son wast thou.
2 Agni, the Sage, the humble, who discerns like tlie cow’s udder,
the sweet taste of food,
Like a bliss-giver to be drawn to men, sits gracious in the
middle of the house.
3 Born in the dwelling like a lovely son, pleased, like a strong
steed, he bears on the folk.
What time the men and I, with heroes, call, may Agni then
gain all through Godlike power.
4 None breaks these holy laws of thine when thou hast granted
audience to these chieftains here.
This is thy boast, thou smotest with thy peers, and joined with
heroes dravest off disgrace.
5 Like the Dawn’s lover, spreading light, well-known as hued
like morn, may he remember me.
They, bearing of themselves, unbar the doors : they all ascend
to the fair place of heaven.
HYMN LXX. Agni.
May we, the pious, win much food by prayer, may Agni with
fair light pervade each act,—
He the observer of the heavenly laws of Gods, and of the race
of mortal man.
1 Like Hawns lover ; both the Sun and Agni are called the lovers of
Tishas or Dawn. Agni is so called from his making his appearance as
/sacrificial fire at the earliest break of day.
The two joined worlds: earth and heaven coupled into a single dual
conception.
2 Like the cow's udder: Agni discerns and selects the sweet savours of
oblations in the same manner as the udder of a cow selects and assimilates
the sweet juices of grass and herbs for the production of milk.
3 The meaning of the second hemistich is not clear. Wilson, after Sftyana,
renders it: ‘ Whatever (divine) beings 1 may, along with other men, invoke
(to the ceremony) thou, Agni, assumeat all (their) celestial natures/
5 They, heaviny of themselves ; either, his rays bearing up the oblation of
their own accord, or the steeds who freely draw the chariot of Dawn.
1 Pervade each act: be present and regulate all our acts of worship ; or the
meaning may be f attain each gift/ receive every oblation that we offer.
)4 THE HYMNS OF [BOOK I.
2 He who is germ of waters, germ of woods, germ of all things
that move not and that* move,—
To him even in the rook and in the house: Immortal One, he
cares for all mankind.
3 Agni is Lord of riches for the man who serves him readily
with sacred songs.
Protect these beings thou with careful thought, knowing the
races both of Gods and men.
4 Whom many dawns and nights, unlike, make strong, whom,
born in Law, ail things that move and stand,—
He hath been won, Herald who sits in light, making effectual
all our holy works.
£ Thou settest value on our cows and woods: all shall bring
tribute to us, to the light.
Men have served thee in many and sundry spots, parting, as
’twere, an aged father’s wealth.
6 Like a brave archer, like one skilled and bold, a fierce avenger,
so he shines in fight.
HXMN LXXL Agni,
Loving the loving One, as wives their husband, the sisters of
one home have urged him forward,
Bright-coloured, even as the oows love morning, dark, breaking
forth to view, and redly beaming.
2 Our sires with lauds burst e’en the firm-set fortress, yea, the
Angirases, with roar, the mountain.
They made for us a way to reach high heaven, they found
- us day, light, day’s sign, beams of morning
3 They stablished order, made his service fruitful; then parting
them among the longing faithful,
Not thirsting after aught, they come, most active, while with
sweet food the race of Gods they strengthen.
2 To him even in the rock: I can make nothing out of this. Wilson, after
Sftyaioa, paraphrases; ‘(They offer oblations) on the mountain, or in the
mansion, to that Agni ; ’ but this cannot be the meaning. Ludwig suggests
an alteration of the text, so that the meaning would be, ‘ even within the
stone is his dwelling.'
5 f Agni, confer excellence upon our valued cattle ; and may all men bring
us acceptable tribute.’—Wilson. ^
1 The loving One,: Agni. The sisters of one home; the fingers that serve
him by kindling the fire, etc. The cows; the clouds brightened by the
approach of Dawn. J
2 The priestly Angirases, the earliest institutors of religious worship, caused
by prayer and praise the mountain-like cloud, that held the rain imprisoned,
to be opened. . *
3 His service; the worship of Agni,
Tun RIG VEDA.
05
HYMN 71.]
4 Since M&tarisvan, far-diffused, hath stirred him, and he in
every house grown bright and noble*
He, Bliyigudike, hath gone as his companion, as on commission
to a greater Sovran.
5 When man poured juice to Heaven, the mighty Father, he
knew and freed himself from close embracement
The archer boldly shot at him his arrow, and the God threw
his splendour on his Daughter.
6 Whoso hath flames for thee within his dwelling, or brings the;
worship which thou lovest daily,
Do thou of double might increase his substance : may he whom
thou incitest meet with riches.
7 All sacrificial viands wait on Agni as the Seven mighty Rivers
seek the ocean.
Nat by our brethren was our food discovered : find with the
Gods care for us, thou who knowest.
8 When light hath filled the Lord of man for increase, straight
from the heaven descends the limpid moisture.
Agni hath brought to light and filled with spirit the youthful
host blafholess and well providing. ,
9 He who like thought goes swiftly on Ins journey, the Sun,
alone is ever Lord of riches.
The Kings with fair hands, Vantria and Mitra, protect the
precious nectar in our cattle.
10 0 Agni, break not our ancestral friendship, Sage as thou art,
endowed with deepest knowledge.
Old age, like gathering cloud, impairs the body ; before that
evil be come nigh protect me.
4 Mdtarismn; the divine or ^semi-divine being who brought Agni to
0 Bhrigu.
5 This verse is very obscure. The meaning of the first hemistich seems to
be that when oblations were offered to Byaus or Heaven Agni shone forth
freed from encompassing night. Who the archer is, whether Mdtarisvan or
Agni, is uncertain, nor is it clear at whom the arrow was shot. The God
may be, Dyaua, and his Daughter may be TJahas or Dawn.
7 The Seven mighty Rivet's : see I. 32. 12.
Not by our brethren : we do not look to our kinsmen for food, but depend
upon Agni and the other Gods.
8 The Lord of men: according to S&yana, the sacrificer. Perhaps Indra i*
meant, who comes attended by the youthful host of Maruts.
96
[BOOK L
TEE EYMNS OK
HYMN LXXIL Agni.
Though holding many gifts for men, he humbleth the higher
powers of each wise ordainer.
Agni is now the treasure-lord of treasures, for ever granting
all immortal bounties.
2 The Gods infallible all searching found not him, the dear Babe
who still is round about us.
Worn weary, following his track, devoted, they reached the
lovely highest home of Agni.
3 Because with holy oil the pure Ones, Agni, served thee the
very pure three autumn seasons,
Therefore they won them holy names for worship, and nobly
born they dignified their bodies.
4 Making them known to spacious earth and heaven, the holy
Ones revealed the powers of Budra.
The mortal band, discerning in the distance, found Agni
standing in the loftiest station.
Nigh they approached, one-minded, with their spouses, kneel¬
ing to him adorable paid worship.
Friend finding in his own friend’s eye protection, they made
their own the bodies which they chastened. *
1 Wilson, after S&yana, translates : * Agni.appropriates the prayers ad¬
dressed to the eternal creator/ The meaning appears to be that although
Agni bestows many good gifts on men, his flames are at times terribly des¬
tructive.
2 The flight of Agni and his pursuit by the Gods have been mentioned
before (I. 65, 1). The idea here is, as Ludwig observes, that the Gods did not
really find Agni—visible thou he be in his earthly form—until they attained
to the true philosophical knowledge of the Deity as he is.
3 The pure Ones: ‘The text has only suchayah, the pure: the Scholiast,
supplies Maruts, for whom, it is said, seven platters are placed at the Agni-
chayana ceremony : and they are severally invoked by the appellations Idris,
Any&dris, T&dris, Pratidris, Mitah, Sammitah, and others. In consequence of
this participation, with Agni, of sacrificial offerings, they exchanged their
perishable, for immortal, bodies, and obtained heaven. The Maruts are, there¬
fore, like the Ribhus, deified mortals/ Wilson.
Three autumn seasons ; during three years. Ludwig observes that the period
of three years in connexion with religious vows or ceremonies is mentioned
elsewhere also.
4 The poivers of Kitdra : Kudra here is a name of Agni.
The mortal band : the Maruts, so called as not having been originally im¬
mortal
HYMN 73.]
THE RIGYEDA.
97
6 Soon as the holy beings had discovered the thrice-seven mystic
things contained within thee,
With, these, one-minded, they preserve the Amrit: guard thou
the life of all their plants and cattle.
7 Thou, Agni, knower of men's works, hast sent us good food in
constant course for our subsistence : *
Thou deeply skilled in paths of Gods becamest an envoy never
wearied, offering-bearer.
8 Knowing the Law, the seven strong floods from heaven, full of
good thought, discerned the doors of riches.
Saram& found the cattle's firm-built prison, whereby the race of
man is still supported.
D They who approached all noble operations making a path that
leads to life immortal,
To be the Bird's support, the spacious mother, Aditi, and her
great Sons stood in power.
10 When Gods immortal made both eyes of heaven, they gave to
him the gift of beauteous glory.
Now they flow forth like rivers set in motion : they knew the
Bed Steeds coming down, 0 Agni.
HYMN LXXIII. Agni.
He who gives food, like patrimonial riches, and guides aright
like some wise man's instruction,
Loved like a guest who lies in pleasant lodging,—may he, as
Priest, prosper his servant's dwelling.
2 He who like Savitar the God, true-minded, protecteth with his
power all acts of vigour,
Truthful, like splendour, glorified by many, like breath joy-giv¬
ing,—all must strive to win him.
8 He who on earth dwells like a king surrounded by faithful
friends, like a God all-sustaining,
Like heroes who preside, who sit in safety: like as a blameless
dame dear to her husband.
6 The thrice-seven mystic things: the secret or mysterious rites by which
heaven is to he obtained; offerings of various kinds, food, clarified butter,
Soma juice etc., arranged in three classes of seven. All these offerings require
fire, and so are contained in Agni.
They preserve the Amrit: the nectar or drink of the Gods; by the perfor¬
mance of these sacrifices they secure the fall of rain in due season.
8 Saramd found the cattle'$ firm-built prison : see I. 62. 3.
9 To be the Bird's support: the Bird is the Sun. Aditi is infinite Nature,
and her great Sons are the Adityas.
10 Both eyes of heaven ; the Sun and Moon, The Red Steeds: the Sun’s rays.
98 THE HYMNS OF [BOOK I.
4 Thee, such, in settlements secure, 0 Agni, our men serve ever
kindled in each dwelling.
On him have they laid splendour in abundance: dear to all
men, beai'er be he of riches.
5 May thy rich worshippers win food, 0 Agni, and princes gain
long life who bring oblation.
May we get booty from our foe in .battle, presenting to the
Gods their share for glory.
G The cows of holy law, sent us by Heaven, have swelled with
laden udders, loudly lowing;
Soliciting his favour, from a distance the rivers to the rock
have Sowed together.
7 Agni, with thee, soliciting thy favour, the holy Ones have
gained glory in heaven.
They made the Night and Dawn of different colours, and set
the black and purple hues together.
8 May we and those who worship be the mortals whom thou,
0 Agni, leadest on to riches.
Thou hast filled earth and heaven and air’s mid-region, and
folio west the whole world like a shadow.
9 Aided by thee, 0 Agni, may we conquer steeds with steeds,
men with men, heroes with heroes,
Lords of the wealth transmitted by our fathers : and may our
princes live a hundred winters.
10 May these our hymns of praise, Agni, Ordainer, be pleasant
to thee in tliy heart and spirit.
May we have power to hold thy steeds of riches, laying on
thee the God-sent gift of glory.
0 The cows of holy law : the cows whose milk is used in the various sacrifices
offered in accordance with the eternal ordinance.
The rivers: the water used in sacrifice which flows or is brought to the rod'
or stone with which the Soma juice is expressed.
7 Through Agni’s favour the holy Ones , the immortal Gods, receive the
oblations which strengthen them for the performance of the great deeds which
bring them glory.
8 Like a shadow: averting distress, as the shade of a* great rock or tree
wards off the oppressive heat of the sun.
9 May our princes: may the wealthy men who institute our sacrifices live
to the greatest age usually allotted to man.
10 To hold thy steeds of riches: to retain by us thy horses which bring
w§albli, that is, continue to receive and keep the riches which thou sendest.
HYMN 75.]
m
the mar eda.
HYMN LXXIV. Agni.
As forth to sacrifice we go, a hymn to Agni let us say,
Who hears us even when afar;
2 Who, from of old, in carnage, when the people gatliered, hath
preserved *
■His household for the worshipper.
3 And let men say, Agni is born, e’en he who slayeth Vritra, he
Who winneth wealth in every fight.
A Him in whose house an envoy thou lovest to taste his offered
gifts,
And strengthenest his sacrifice,
5 Him, Angiras, thou Son of Strength, all men call happy in his
God,
His offerings, and his sacred grass.
6 Hitherward shalt thou bring these Gods to our laudation and
to taste
These offered gifts, fair-shining One.
7 Vhen, Agni, on thine embassage thou goest not a sound is
heard of steed or straining of thy car,
8 Aided by thee uninjured, strong, one after other, goes he forth :
Agni, the offerer forward steps.
9 And splendid strength, heroic, high, Agni, thou grantest from
the Gods,
Thou God, to him who offers gifts.
HYMN LXXV. Agni.
Accept our loudest-sounding hymn, food most delightful to
the Gods,
Pouring our offerings in thy mouth.
2 Now, Agni, will wo say to thee, 0 wisest and best Angiras,
Our precious, much-availing prayer.
3 Who, Agni, is thy kin, of men? who is thy worthy worshipper?
On whom dependent ? who art thou ?
4 The kinsman, Agni, of mankind, their well-beloved Friend art
thou, # ’
A Friend whom friends may supplicate,
g Bring to us Mitra, Yaruna, bring the Gods to mighty sacrifice.
Bring them, 0 Agni, to thine home.
This Hymn and the nineteen following are ascribed to the Rishi Gotama,
son of Rahugana.
tl Who slayeth Yritra : Agni may here be identified with Indra.
5 Angiras; a name of Agni. See I. 1. 6. «
100
THE HYMNS OF
[BOOK L
HYMN LXXYI. Agni.
How may the mind draw nigh to please thee, Agni % What
hymn of praise shall bring ns greatest blessing ?
Or who hath gained thy power by sacrifices % or with what
mind shaM we bring thee oblations ?
2 Come hither, Agni; sit thee down as Hotar; be thou "who
never wast deceived our leader.
May Heaven and Earth, the all-pervading, love thee : worship
the Gods to win for us their favour.
3 Burn thou up all the R&kshasas, 0 Agni; ward thou off curses
from our sacrifices.
Bring hither with his Bays the Lord of Soma: here is glad
welcome for the Bounteous Giver.
4 Thou Priest with Kp and voice that bring us children hast been
invoked. Here with the Gods he seated.
Thine is the task of Cleanser and Presenter : waken us, Wealth-
bestower and Producer.
5 As with oblations of the priestly Manus thou worshippedst the
Gods, a Sage with sages,
So now, 0 truthfullest Invoker, Agni, worship this day with
joy-bestowing ladle.
HYMN LXXYIL Agni.
How shall we pay oblation'unto Agni 1 What hymn, God-loved,
is said to him refulgent 'l
Who, deathless, true to Law, mid men a herald, bringeth the
Gods as best of sacrificers ?
2 Bring him with reverence hither, most propitious in sacrifices,
true to Law, the herald ;
For Agni, when he seeks the Gods for mortals, knows them full
well and worships them in spirit.
3 The Lord of Sonia: Indra.
4 Agni, the priest or bearer of oblations, has been invoked with a hymn
which will bring the blessing of children.
The Cleanser (Potar) and the Presenter or Invoker (Hotar) are two of the
Sixteen officiating priests.
5 J/antw .* another form of the word Manu, Man, the great forefather of
men.
With joy-bestowing ladle: with the sacrificial ladle used in pouring the holy
oil or clarified butter into the fire, an offering especially pleasing to the Gods,
THE RlGVEDA.
101
KfMtf 79.]
3 For he is mental power, a man, and perfect; he is the bringcr,
friend-like, of the wondrous.
The pious Aryan tribes at sacrifices address them first to him
who doeth marvels.
4 May Agni, foe-destroyer, manliest Hero, accept with love our
hymns and our devotion. »
So may the liberal lords whose strength is strongest, urged
by their riches, stir our thoughts with vigour.
5 Thus Agni Jatavedas, true to Order, hath by the priestly Go-
tamas been lauded.
May he augment in them splendour and vigour : observant,
as he lists, he gathers increase.
HYMN LXXVIII. Agni.
O JAtavedaS) keen and swift, we Gotamas with sacred song
exalt thee for thy glories’ sake.
2 Thee, as thou art, desiring wealth Gotama worships with his
song:
We laud thee for thy glories’ sake.
3 As such, like Angiras we call on thee best winner of the spoil:
We laud the for thy glories’ sake.
4 Thee, best of Vritra-slayers, thee who shakest off our Dasyu
foes;
We laud thee for thy glories’ sake.
5 A pleasant song to Agni we, sons of Rahugaya, have sung :
We laud thee for thy glories’ sake.
HYMN LXXIX. Agni.
He in mid-air’s expanse hath golden tresses; a raging serpent,
like the rushing tempest:
Purely refulgent, knowing well the morning; like honourable
dames, true, active workers.
3 The -wondrous: extraordinary wealth.
4 Liberal lords: wealthy patrons whose gifts will encourage and strengthen
the devotions of the priests :
3 Like Angiras: after the manner of Angiras, one of the earliest per¬
formers of sacrifice.
4 Lest of Vritra-sktyers: here again Agni is identified with Indra.
X Agni is here spoken of in his three forms, the golden-haired Sun, the ser¬
pentine lightning, and the household fire for religious purposes and ordinary
use. He is said to know the morning as being re-kindled for sacrifice at day¬
break, and is compared to an active matron op account of his employment fo
domestic purposes.
m the hymns op [book /*
2 Thy well-winged flashes strengthen in their manner, when the
black Bull hath bellowed round about us.
With drops that bless and seem to smile he cometh : the wa¬
ters fall, the clouds utter their thunder.
3 When he comes streaming with the milk of worship, conduct¬
ing by directest paths of Order,
Aryaman, Mitra, Varuna, Parijman fill the hide full where lies
the nether press-stone.
4 0 Agni, thou who art the Lord of wealth in kine, thou Sou
of Strength,
Vouchsafe to us, 0 Jatavedas, high renown.
5 He, Agni, kindled, good and wise, must be exalted in our song :
Shine, thou of many forms, shine radiantly on us.
6 0 Agni, shining of thyself by night and when the morning
breaks,
Burn, thou whose teeth are sharp, against the Rakshasas.
7 Adorable in all our rites, favour us, Agni, with thine aid,
When the great hymn is chanted forth.
8 Bring to us ever-conquering wealth, wealth, Agni, worthy of
our choice,
In all our frays invincible.
9 Give us, 0 Agni, through thy grace wealth that supporteth all
our life,
Thy favour so that we may live.
10 0 Gotama, desiring bliss present thy songs composed with
care
To Agni of the pointed flames.
11 May the man fall, 0 Agni, who near or afar assaileth us:
Do thou increase and prosper us.
12 Keen and swift Agni, thousand-eyed, chaseth the Rakshasas
afar:
He singeth, herald meet for lauds.
2 The black Ball hath bellowed: the dark rain-clouds have thundered.
3 When becomes to the Gods with the milk of worship > the rich sacrificial
offering, the Gods send copious rain. Parijman > the "Wanderer, the circum¬
ambient, is in this place the stormy Wind, The nether press-stone (which rests
upon an ox-hide) is here the earth, the heaven being the upper stone. Wilson,
following SAyaoa, translates e pierce through the (investing) membrane into
the womb of the cloud,’
HYMN 80.] THE RIGYEDA. 103
HYMN LXXX. Indra.
Thus in the Soma, in wild joy the Brahman hath exalted
thee:
Thou, mightiest, thunder-armed, hast driven by force the
Dragon from the earth, lauding thine own imperial sway.
2 The mighty flowing Soma-draught, brought by the Hawk, hath
gladdened thee,
That-in thy strength, 0 Thunderer, thou hast struck down
Vritra from the floods, lauding thine own imperial sway.
3 Go forward, meet the foe, be bold ; thy bolt of thunder is not
checked.
Manliness, Indra, is thy might: slay Vritra, make the waters
thine, lauding thine own imperial sway.
4 Thou smotest Vritra from the earth, smotest him, Indra, from
the sky.
Let these life-fostering waters flow attended by the Marut host,
lauding thine own imperial sway.
5 The wrathful Indra with bis bolt of thunder rushing on the
foe,
Smote fierce on trembling Vritra’s back, and loosed the waters
free to run, lauding his own imperial sway.
6 With hundred-jointed thunderbolt Indra hath struck him on
the back,
And, while rejoicing in the juice, seeketh prosperity for friends,
lauding his own imperial sway.
7 Indra, unconquered might is thine, Thunderer, Caster of the
Stone;
For thou with thy surpassing power smotest to death the guile¬
ful beast, lauding thine own imperial sway.
8 Far over ninety spacious floods thy thunderbolts were cast
abroad :
Great, Indra, is thy hero might, and strength is seated in
thine arms, lauding thine own imperial sway.
$ Laud him a thousand all at once, shout twenty forth the
hymn of praise.
Hundreds have sung aloud to him, to Indra hath the prayer
been raised, lauding his own imperial sway.
1 The Dragon: the great serpent Aki, one of the demons of drought.
2 Brought by the Hawk : tlxe Soma is said to have been brought from heaven
by a hawk or falcon. Cf. I. 93 6,
7 The guileful beast ; the demon Vritra.
8 Ninety spacious foods: _ the many waters obstructed by Vritra.
104 TEE IITMNB OF [BOOK L
10 Indra hath smitten down the power of Vritra,—might with
stronger might.
This was his manly exploit, he slew Vritra and let loose the
floods, landing his own imperial sway.
11 Yea, even this great Pair of Worlds trembled in terror at thy
wrath, *
When, Indra, Thunderer, Marufc-girt, thou slowest Vritra in
thy strength, lauding thine own imperial sway.
12 But Vritra scared not Indra with his shaking or his thunder
roar.
On him that iron thunderbolt fell fiercely with its thousand
points, landing his own imperial sway.
13 When with the thunder thou didst make thy dart and Vritra
meet in war,
Thy might, 0 Indra, fain to slay the Dragon, was set firm in
heaven, lauding thine own imperial sway.
14 When at thy shout, 0 Thunder-armed, each thing both fixed
and moving shook,
E’en Tvashtar trembled at thy wrath and quaked with fear
because of thee, lauding thine own imperial sway.
15 There is not, in our knowledge, one who passeth Indra in his
strength:
In him the Deities have stored manliness, insight, power and
might, lauding his own imperial sway.
16 Still as of old, whatever rite Atharvan, Manus sire of all,
Dadhyach performed, their prayer and praise united in that
Indra meet, lauding his own imperial sway.
HYMN LXXXI. indra.
The men have lifted Indra up, the Vntra-slayer, to joy and
strength.:
Him, verily, we invocate in battles whether great or small:
be he our aid in deeds of might.
2 Thou, Hero, art a warrior, thou art giver of abundant spoil.
Strengthening e’en the feeble, thou aidest the saorificor, thou
givest the offerer ample wealth.
16 Atharvan in the priest who first obtained fire and offered Soma and
prayers to the Gods, Dadhyach is his son. Manus or Manu is the progenitor
of mankind.
The refrain, f lauding his own imperial sway / is not always in syntactical con¬
nexion with the verse of which it forms the conclusion.
1 Tke men: the ministering priests who exalt and strengthen with oblations.
THE MG VEDA,
105
HYMN**,]
3 When war and battles are on foot, booty is laid before the bold.
Yoke thou thy wildly-rushing Bays. Whom wilt thou slay
and whom enrich ? Do thou, 0 Indra, make us rich.
4 Mighty through wisdom, as he lists, terrible, he hath waxed
in strength.
Lord of Bay Steeds, strong-jawed, sublime, he ih joined hands
for glory’s sake hath grasped his iron thunderbolt.
5 He filled the earthly atmosphere and pressed against the lights
in heaven.
Hone like thee ever hath been born, none, Indra, will be bom
like thee. Thou hast waxed mighty over all.
6 May he who to the offerer gives the foeman’s man-sustaining
food,
May Indra lend his aid to us. Deal forth—abundant is thy
wealt h—that in thy bounty I may share.
7 He, righteous-hearted, at each time of rapture gives us herds
of kine.
Gather in both thy hands for us treasures of many hundred
sorts. Sharpen thou us, and bring us wealth.
8 Refresh thee, Hero, with the juice outpoured for bounty and
for strength.
We know thee Lord of ample store, to thee have sent our
hearts’ desires : be therefore our Protector thou.
9 These people, Indra, keep for thee all that is worthy of thy
choice.
Discover thou, as Lord, the wealth of men who offer up no
gifts : bring thou to us this wealth of theirs.
HYMN LXXXII. Indra.
Graciously listen to our songs, Maghavan, be not negligent.
As thou hast made us full of joy and lettesfc us solicit thee,
now, Indra, yoke thy two Bay Steeds.
2 Well have they eaten and rejoiced ; the friends have risen and
passed away.
The sages luminous in themselves have praised thee with their
latest hymn. Now, Indra, yoke thy two Bay Steeds.
3 Maghavan, we will reverence thee who art so fair to look upon.
Thus praised, according to our wish come now with richly
laden car. Now, Indra, yoke thy two Bay Steeds.
9 The people : thy worshippers here.
1 Maghavan; Indra, the rich and liberal.
2 Well have they eaten : they, meaning the worshippers.
106 THE HYMN'S OF [BOOK I.
4 He will in very truth ascend the powerful car that finds the
lane,
Who thinks upon the well-filled bowl, the Tawny Coursers'
harnesser. Now, Indra, yoke thy two Bay Steeds.
5 Let, Lord of Hundred Powers, thy Steeds be harnessed on the
right and left.
Therewith in rapture of the juice, draw near to thy beloved
Spouse. Now, Indra, yoke thy two Bay Steeds.
8 With holy prayer I yoke thy long-maned pair of Bays : come
hitherward; thou holdest them in both thy hands.
The stirring draughts of juice outpoured have made thee glad :
thou, Thunderer, hast rejoiced with Pushan. and thy Spouse.
HYMN LXXXIII. Indra.
Indra, the mortal man well guarded by thine aid goes fore¬
most in the wealth of horses and of kine.
With amplest wealth thou fillest him, as round about the
waters clearly seen afar till Sindhu full.
2 The heavenly Waters come not nigh the priestly bowl: they
but look down and see how far mid-air is spread:
The Deities conduct the pious man to them : like suitors they
delight in him who lovoth prayer.
3 Praiseworthy blessiug hast thou laid upon the pair who with
uplifted ladle serve thee, man and wife.
Unchecked he dwells and prospers in thy Jaw : thy power
brings blessing to the sacrifice!’ pouring gifts.
4 First the Angirases won themselves vital power, whose fires
were kindled through good deeds and sacrifice.
The men together found the Pani's hoarded wealth, the cattle,
and the wealth in horses and in kine.
5 Atharvan first by sacrifices laid the paths ; then, guardian of
( the Law, sprang up the loving Sun.
Usana Kavya straightway hither drove the kine. Let us with
offerings honour Yama's deathless birth.
5 Thy Spouse : IndrAnt See I. 22.12.
3 Man and wife: the text has only mitJumd, a couple. The word appa¬
rently means here the offerer of the sacrifice and his wife, who took part in
the ceremony, S&yaua explains ib as the grain and the butter of oblation.
4 The Pani: is the illiberal demon who withholds the rain.
5 The paths: for the rising Sun to travel. Usand Kdrya is the name of a
celebrated ancient Rishi. See I. 51. 10. The meaning of the latter half of the
second verse is obscure. Ludwig renders it ‘ Seek we to win by sacrifice the
immortality which has sprung from Yama.’ Yama seems here to represent
the rising Sun. See Elmi, Dor My thus des Yama, p. 62,
HYMN 84 .]
THE RIGVEDA .'
107
6 When sacred grass is trimmed to aid the auspicious work, or
the hymn makes its voice of praise sound to the sky.
Where the stone rings as ’twere a singer skilled in laud,—Indra
in truth delights when these come near to him.
HYMN LXXXIY. * Indra.
The Soma hath been pressed for thee, 0 Indra; mightiest,
bold One, come.
May Indra-vigour fill thee full, as the Sun fills mid-air with
rays.
2 His pair of Tawny Coursers bring Indra of unresisted might
Hither to Hishis* songs of praise and sacrifice performed by
men.
3 Slayer of Yritra, mount thy car; thy Bay Steeds have been
yoked by prayer.
May, with its voice, the pressing-stone draw thine attention
hitherward.
4 This poured libation, Indra, drink, immortal, gladdening, ex¬
cellent.
Streams of the bright have flowed to thee here at the seat of
holy Law.
5 Sing glory now to Indra, say to him your solemn eulogies.
The drops poured forth have made him glad: pay reverence
to his might supreme.
6 When, Indra, thou dost yoke thy Steeds, there is no better
charioteer:
None hath surpassed thee in thy might, none with good steeds
overtaken thee.
7 He who alone bestoweth wealth on mortal man who ofiereth
gifts,
The ruler of resistless power, is Indra, sure,
8 When will he trample, like a weed, the man who hath no gift
for him ?
When, verily, will Indra hear our songs of praise 1
9 He who with Soma juice prepared amid the many honours
thee,—
Yerily Indra gains thereby tremendous might.
4 The briyht: Soma juiee. The scat of holy Law: the place where sacrifice,
prdained by ritd, or eternal Law, is performed,
#
108 TUB Brum OB [BOOK /.
10 The juice of Soma thus diffused, sweet to the taste, the bright
cows drink,
Who for the sake of splendour close to mighty India’s side
rejoice, good in their own supremacy.
11 Craving ljis touch the dappled kine mingle the Soma with
their milk.
The milch-kine dear bo Indra send forth his death-dealing
thunderbolt, good in their own supremacy.
12 With veneration, passing wise, honouring his victorious might,
They follow close his many laws to win them due preemi¬
nence, good in their own supremacy.
13 With bones of Dadhyach for his arms, Indra, resistless in
attack,
Struck nine-and-ninety Vritras dead.
14 He, searching for the horse’s head, removed among the moun¬
tains, found
At Saryanavan what he sought.
15 Then verily they recognized the essential form of Tvashtar’s
Bull,
Here in the mansion of the Moon.
10 The bright cows: the pure and glossy milk which absorbs or drinks the
Soma juice with which it is mixed, and which is close to, or united with,
Indra when offered to and accepted by him in libation.
11 Send forth: the cows, that is, their milk, exalt and strengthen Indra,
and incite him to battle with the demons. ■ f the refrain of this
triad (verses 10, 11, 12) is not very clear. ■■ " 1 Sityana, translates
it: ‘abiding (in their stalls) expectant of his Sovereignty.’
13 Dadhyach. , or in a later form, Dadhicha, was a Rishi, son of Atharvan,
he and his father being regarded as the first founders of sacrifice. He is des¬
cribed as having the head of a horse given to him by the Asvins which was
afterwards cut off by Indra. With his bones, or, as the legend says, the bones
of this horse’s head, converted into a thunderbolt, Indra slew the Vritras or
demons who withheld the rain. The Vedic legend, which was modified and
amplified in later times, appears to have been connected in its origin with that
of Dadliikr&s, often mentioned in the Veda and described as a kind of divine
horse, probably a personification of the morning Sun in his rapid course.
Dadhyach may \)e the old Moon whose bones, when he dies, become the stars
with which Indra slays the fiends of darkness.
14 Mountains: the morning clouds. Siiryandvdn: said to be a lake and
district in Kurukshetra, near .the modern Delhi.
15 Tvushtars an obscure expression for the Sun. The purport of the
verse may be that when, after the rains, the bright moonlight nights came,
men recognized the fact that the light was borrowed from the Sun. Wilson,
following S sly an a, translates the verse : f The (solar rays) found, on this occa¬
sion the light of Twashtri, verily, concealed in the mansion of the moving
moon,’ See Hymns of the Atharva-veda, X2J^41.
HYMN 85 .]
THE RIGYEDA.
109
16 Who yokes to-day unto the pole of Order the strong and pas¬
sionate steers of checkless spirit,
With shaft-armed mouths, heart-piercing, health-bestowing ?
Long shall he live who richly pays their service.
17 Who fLeeth forth ? who suffereth ? who feareth h Who knoweth
Indra present, Indra near us 1 *
Who sendeth benediction on his offspring, his household,
wealth and person, and the people %
18 Who with poured oil and offering honours Agni, with ladle
worships at appointed seasons %
To whom do the Gods bring oblation quickly ? What offerer,
God-favoured, knows him throughly %
19 Thou as a God, 0 Mightiest, verily blessest mortal man.
0 Magh'avan, there is no comforter but thou: Indra, I speak
my words to thee.
20 Let not thy bounteous gifts, let not thy saving help fail us,
■ good Lord, at any time ;
And measure out to us, tliou lover of mankind, all riches
hitherward from men.
HYMN LXXXV. Maruts.
They who are glancing forth, like women, on their way, doers
of mighty deeds, swift racers, Rudra’s Sons,
The Maruts have made heaven and earth increase and grow :
in sacrifices they delight, the strong and wild.
2 Grown to their perfect strength greatness have they attained ;
the Rudras have established their abode in heaven.
Singing their song of praise and generating might, they have
put glory on, the Sons whom Rrisni bare.
16 The strong and passionate steers; the jealous and indefatigable priests,
who are yoked to the chariot-pole of Order or employed in the performance of
sacrifice ordained by eternal Law. The words of the priests are the arrows
with which their mouths are armed.
17 The answer to these questions is, the priests, who*represent the feelings
of the man who institutes the sacrifice.
18 The second line of this verse is rendered by Wilson, following S&yana :
‘To whom do f ^ 1 ing (the wealth) that has been called for?’
This would be ' ; but hdmtc (oblation) can hardly bear the
interpretation thus forced upon it.
1 Rudra'$ Sons • the Maruts, or Storm-Gods, are the sons of Rudra and of
Prism, the earth or the speckled cloud.
% The Rudras; the sons of Rudra.
no * TI1B HYMNS OF [BOOK L
3 When, Children of the Cow, they shine in bright attire, and
on their fair limbs lay their golden ornaments,
They drive away each adversary from their path, and, follow¬
ing their traces, fatness floweth down,
4 When, mighty Warriors, ye who glitter with your spears, o’er-
throwing with your strength e ; en what is ne'er o'erthrown,
When, 0 ye Maruts, ye the host that send the rain, had har¬
nessed to your cars the thought-fleet spotted deer.
5 When ye have harnessed to your cars the spotted deer, urging
the thunderbolt, 0 Maruts, to the fray,
Forth rush the torrents of the dark-red stormy cloud, and
moisten, like a skin, the earth with water-floods.
6 Let your swift-gliding coursers bear you hitherward with their
fleet pinions. Come ye forward with your arms.
Sit on the grass; a wide scat hath been made for you : delight
yourselves, 0 Maruts, in the pleasant food.
7 Strong in their native strength to greatness have they grown,
stepped to the firmament and made their dwelling wide.
When Vishnu saved the Soma bringing wild delight, the Maruts
sate like birds on their dear holy grass.
8 In sooth like heroes fain for fight they rush about, like com¬
batants fame-seekiug have they striven in war.
Before the Maruts every creature is afraid ; the men are like to
Kings, terrible to behold.
9 When Tvashtar deft of hand had turned the thunderbolt,
g >ldon, with thousand edges, fashioned skilfully,
Indra received it to perforin heroic deeds. Yritra he slew,
and forced the flood of water forth.
10 They with their vigorous strength pushed the well up on high,
and clove the cloud in twain though it was passing strong.
The Maruts, bounteous Givers, sending forth their voice, in
the wild joy of Soma wrought their glorious deeds.
3 Children of the Cow: that is, of Prism or the cloud under that type.
Fatness fioweth down: the clouds drop fatness ; the fertilizing rain descends
4 The glittering spears are the flashes of lightning. The chariot of the
Maruts is said to be drawn by spotted deer or antelopes.
0 Sit on the grass: on the sacred grass trimmed and strewn for the Gods.
7 When Vishnu saved the Soma: Vishnu prepareclthc Soma and brought it to
Indra, and the Maruts, Indra’s companions, sat down with him to enjoy it.
8 The men: the Maruts. Kings: that is, warriors.
10 The well: here the cloud, as a reservoir of water.
ota t 86.] the mar eda. m
11 They drave the cloud transverse directed hitherward, and
poured the fountain forth for thirsting Gotama.
Shining with varied light they come to him with help : they
with their might fulfilled the longing of the sage,
12 The shelters which ye have for him who lauds you, bestow
them threefold on the man who offers. *
Extent the same boons unto us, ye Maruts. Give us, 0 Hetoes,
wealth with noble offspring.
HYMN LXXXVI. Manila
The best of guardians hath that man within whose dwelling-
place ye drink,
0 Maruts, giants of the sky.
2 Honoured with sacrifice or with the worship of the sagesA
hymns, 0 Maruts, listen to the call,
3 Yea, the strong man to whom ye have vouchsafed to give a
sage, shall move
Into a stable rich in kine.
4 Upon this hero’s sacred grass Soma is poured in daily rites ;
Praise and delight are sung aloud.
5 Let the strong Maruts hear him, him surpassing all men :
strength he his
That reaches even to the Sun.
6 For, through the swift Gods’ loving help, in many an autumn,
Maruts, we
Have offered up our sacrifice,
7 Fortunate shall that mortal be, 0 Maruts most adorable,
Whose offerings ye bear away.
8 0 Heroes truly strong, ye know the toil of him who sings
your praise.
The heart’s desire of him who loves.
9 0 ye of true strength, make this thing manifest by your great¬
ness : strike
The demon with your thunderbolt.
10 Conceal the horrid darkness, drive far from ns each devour¬
ing fiend.
Create the light for which we long.
11 Gotama; the Rislii to whom the hymn was revealed,
8 Shall move into a stable rich in kine : shall become the wealthy possessor
of many cows.
8 Of h ini who loves; of the suppliant who loves and prays to you.
10 Devouring fiend; 'Atrhi, which stands for attrln, is one of the many
112 THE HYMNS OF [BOOK L
HYMN LXXXVIE. Maruts.
Loud Singers, never humbled, active, full of strength, immov¬
able, impetuous, manliest, best-beloved,
They have displayed themselves with glittering ornaments, a
few in number only, like the heavens with stars.
2 When, Maruts, on the steeps ye pile the moving cloud, ye are
like birds on whatsoever path it he.
Clouds everywhere slied forth the rain upon your cars. Drop
fatness, honey-hued, for him who sings your praise.
3' Earth at their racings trembles as if v T eak and worn, when on
their ways they yoke their cars for victory.
They, sportive, loudly roaring, armed with glittering spears,
shakers of all, themselves admire their mightiness.
4 Self-moving is that youthful band, with spotted steeds ; thus
it hath lordly sway, endued with power and might.
Truthful art thou, and blameless, searcher-out of sin : so thou.
Strong Host, wilt be protector of this prayer.
5 We speak by our descent from our primeval Sire; our tongue,
when we behold the Soma, stirs itself.
When, shouting, they had joined Indra in toil of fight, then
only they obtained their sacrificial names.
6 Splendours they gained for glory, they who wear bright rings;
rays they obtained, and men to celebrate their praise.
Armed with their swords, impetuous and fearing naught, they
have possessed the Maruts’ own beloved home,
names assigned to the powers of darkness and mischief. It is derived from
atra, which means, tooth or jaw, and therefore meant originally an ogre with
large teeth or jaws, a devour er/—Max Muller. See Vedie Hymns, Part I.
(Sacred Books of the East, XXXII.) for a translation and full explanation of
this and’ other Hymns to the Maruts.
1 A few in member only: ' refers to the Maruts, who are represented a*
gradually rising or just showing themselves, as yet only a few in number, like
the first stars in the sky/—Max Muller.
5 The Soma juice inspires us, and we are guided by the tradition received
from our ancestors.
The Maruts obtained divine honours only as a reward for assisting Indra
in his battle with the demon Vritra.
6 They have possessed the Maruts ’ own beloved home: ‘have established
themselves in what became afterwards known as their own abode, their own
place among the gods invoked at the sacrifice/—Max Muller.
HYMN 89 .]
TEE RIG VEDA, 113
HYMN LXXXYIII. Maruts.
Come hither, Maruts, on your lightning-laden oars, sounding
with-sweet songs, armed with lances, winged with steeds.
Fly unto us with noblest food, like birds, 0 ye of mighty power.
2 With their red-hued or, haply, tawny courser^ which speed
their chariots on, they come for glory.
Brilliant like gold is he who holds the thunder. Earth have
they smitten with the chariot's felly.
3 For beauty ye have swords upon your bodies. As they stir
woods so may they stir our spirits.
For your sake, 0 ye Maruts very mighty and well-born, have
they set the stone in motion.
4 The days went round you and came back, 0 yearners, back,
to this prayer and to this solemn worship.
The Gotamas making their prayer with singing have pushed
the well's lid up to drink the water.
5 No hymn was ever known like this aforetime which Gotama
sang forth for you, 0 Maruts,
What time upon your golden wheels he saw you, wild boars
rushing about with tusks of iron.
6 To you this freshening draught of Soma rusheth, 0 Maruts,
like the voice of one who prayeth.
It ru&heth freely from our hands as these libations wont to
flow.
HYMN LXXXIX. Visvedevas.
May powers auspicious come to us from every side, never de¬
ceived, unhindered, and victorious,
That the Gods ever may be with us for our gain, our guardians
' day by day unceasing in their care.
2 He who holds the thunder: the holder of the thunder or thunderbolt is
Indra.
3 Eave they set the stone in motion: men have pressed out the Soma juice
and offered libations to you. *
4 And to this solemn worship; (vdvh&ryffm cha devtfm) * The most likely sup¬
position is that v&rk&rya was the name given to some famous hymn, some
pgean or song of triumph belonging to the Gotamas. The purport of ‘the
whole line then would be that many days have gone for the Maruts as well as
for the famous hymn addressed to them, or, in other words, that the Gotamas
have long been demoted to the Maruts ...The pushing up of the. lid ;of the
well for to drink, means that they obtained rain from the cloud, which is here,
as before, represented as a.covered well.’-—Max Muller. .
6 This verse is very obscure. I follow M. M.’s translation which [ is to a
great extent conjectural.’ .
8
114 THE HYMNS OF [BOOK I .
2 May the auspicious favour of the Gods be ours, on us descend
the bounty of the righteous Gods.
The friendship of the Gods have we devoutly sought: so may
the Gods extend our life that we may live.
3 We call them hither with a hymn of olden time, Bhaga, the
friendly* Dak slia, Mitra, Aditi,
Aryaman, Varuna, Soma, the Asvins. May SarasvatJ, auspici¬
ous, grant felicity.
4 May the Wind waft to us that pleasant medicine, may Earth
our Mother give it, and our Father Heaven,
And the joy-giving stones that press the Soma’s juice. Asvins,
may ye, for whom our spirits long, hear this.
5 Him we invoke for aid who reigns supreme, the Lord of all
that stands or moves, inspirer of the soul,
That Pushan may promote the increase of our wealth, our
keeper and our guard infallible for our good.
6 Illustrious far and wide, may Indra prosper us: may Pushan
prosper us, the Master of all wealth.
May T&rkshya with uninjured fellies prosper us: Brihaspati
vouchsafe to us prosperity.
7 The Maruts, Sons of Prism, borne by spotted steeds, moving
in glory, oft visiting holy rites,
Sages whose tongue is Agni, brilliant as the Sun,—hither let
all the Gods for our protection come.
8 Gods, may we with our ears listen to what is good, and with
our eyes see what is good, ye Holy Ones.
With limbs and bodies firm may we extolling you attain the
term of life appointed by the Gods.
9 A hundred autumns stand before us, 0 ye Gods, within whbso
space ye bring our bodies to decay;
Within whose space our sons become fathers in turn. Break
ye not in the midst our course of fleeting life.
3^ Bkaga t enumerated by Yftska among the deities of the highest sphere, is
an Aditya regarded in the Yeda as bestowing wealth and instituting or pre¬
siding over love and marriage. Daksha is a creative power associated with
Aditi, and therefore sometimes identified with Praj&pati.
4 Our Father Heaven: pit£f Dyafis = irarrjf) Zt-vg, Jupiter.
0 Tdrkshyu: usually described as a divine horse, and probably a personifi¬
cation of the Sun. Brihaspati: Lord of Prayer.
7 Whose tongue is Agni: who receive oblations through Agni or fire.
9 A hundred autumns : regarded as the natural length of human life. Cf.
Isaiah, LX.V. 20 f There shall be no more thence an infant of days, nor an old
-man that hath not filled his days : for the child shall die an hundred year*
old/
HYMN 91 .]
THE RIO VEDA.
115
10 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and
the Sire and Son.
Aditi is all Gods, Aditi five-classed men, Aditi all that hath
been born and shall be born,
HYMN XO, Visvedevas.
May Varuna with guidance straight, and Mitra l£ad ns, he who
knows,-
And Aryaman in accord with Gods,
2 For they are dealers forth of wealth, and, not deluded, with
their might
Guard evermore the lioly laws.
3 Shelter may they vouchsafe to us, Immortal Gods to mortal men,
Chasing our enemies away,
4 May they mark out our paths to bliss, Indra, the Maruts,
Pushan, and
Bhaga, the Gods to be adored.
5 Yea, Pushan, Vishnu, ye who run your course, enrich our
hymns with kine;
Bless us with all prosperity.
6 The winds waft sweets, the rivers pour sweets for the man who
keeps the Law:
So may the plants be sweet for us,
7 Sweet be the night and sweet the dawns, sweet the terrestrial
atmosphere;
Sweet be our Father Heaven to us,
8 May the tall tree be full of sweets for us, and full of sweets
the Sun:
May our milch-kine he sweet for us.
9 Be Mitra gracious unto us, and Varuna and Aryaman :
Indra, Brihaspatl be kind, and Vishnu of the mighty stride,
HYMN XCI. • Soma.
Thou, Soma, art preeminent for wisdom; along the atraightest
path thou art our leader.
Our wise forefathers by thy guidance, Indu, dealt out among
the Gods their share of treasure.
10 Aditi, the Infinite,. mAaijte Kat u r e.
9 Vishnu of the mighty stride : as the Sun, striding aver or traversing the
three worlds.
1 Indu: another name of Soma, here identified with the Mom who teache*
men the proper seasons at which to worship the Mane* or deified Father*.
See I. 43. 8, note.
116 . ' TEE HYMNS OF [BOOK I,
2 Thou by thine insight art most wise, 0 Soma, sti’ong by thine
energies and all-possessing;
Mighty art thou by all thy powers and greatness, by glories
art thou glorious, guide of mortals.
3 Thine are King Yaruna's eternal statutes, lofty and deep, 0
Soma, is thy glory,
All-pure art thou like Mitra the beloved, adorable, like
Aryaman, 0 Soma,
4 With all thy glories on the earth, in heaven, on mountains, in
the plants, and in the waters,—
With all of these, well-pleased and not in anger, accept, 0
royal Soma, our oblations,
5 Thou, Soma, art the Lord of heroes, King, yea, Yyitra-slayer
thou:
Thou art auspicious energy,
6 And, Soma, let it be thy wish that we may live and may not
die:
Praise-loving Lord of plants art thou,
7 To him who keeps the law, both old and young, thou givest
happiness,
And energy that he may live.
8 Guard us, King Soma, on all sides from him who threaten^ us :
never let
The friend of one like thee be harmed,
9 With those delightful aids which thou hast, Soma, for the
worshipper,—
Even with those protect thou us,
10 Accepting this our sacrifice and this our praise, 0 Soma, come,
And be thou nigh to prosper us.
11 Well-skilled in speech we magnify thee, Soma, with otu*
sacred songs:
Come thou to us, most gracious One.
12 Enricher, healer of disease, wealth-tinder, prospering our store,
Be, Soma, a good Friend to us, , •
13 Soma, he happy in our heart, as miloh-kine in the grassy
meads,
As a young man in his own house.
14 0 Soma, God, the mortal man who in thy friendship hath
delight,
Him doth the mighty Sage befriend.
8 Thine are King Vanina's eternal statutes: thy laws are the same as
Yaruna’s, or Varixna’s laws have their origiu iu thee. :
HYMN 91J THE RIG VEDA. . 1.17
15 Save us from slanderous reproach, keep us, 0 Soma, from
distress: '
' Be unto us a gracious Friend.
16 Soma, wax great. From every side may vigorous powers unite
in thee ; .
Be in the gathering-place of strength.
17 Wax, 0 most gladdening Soma, great through all thy rays of
light, and be
A Friend of most illustrious fame to prosper us.
18 In thee be juicy nutriments united, and powers and mighty
foe-subduing vigour,
Waxing to immortality, 0 Soma : win highest glories for thy¬
self in heaven.
19. Such of thy glories as. with poured oblations men honour,
may they all invest our worship.
Wealth-giver, furtherer with troops of. heroes, sparing the
brave, come, Soma, to our houses.
20 To him who worships Soma gives the milch-cow, a fleet steed
and a man of active knowledge,
Skilled in home duties, meet for holy synod, for council meet,
a glory to his father.
21 Invincible in fight, saver in battles, guard of our camp, winner
of light and water,
Born amid hymns, well-housed, exceeding famous, victor, in
thee will we rejoice, 0 Soma.
22 These herbs, these milch-kine, and these running waters, all
these, 0 Soma, thou hast generated.
The spacious firmament hast thou expanded, and with the
light thou hast dispelled the darkness.
% 3 Do thou, God Soma, with thy Godlike spirit, victorious, win for
us a share of riches.
Let none prevent thee : thou art Lord of valour. Provide for
both sides in the fray for booty.
14 The mighty Sage: Soma himself.
16 Be in the gathering place of strength: be thou the central point and
source of all power.
17 Through all thy rays of light; through all thy stalks, according to Ludwig
who takes Soma to be the plant. Wilson, following S&yapa, translates;
1 Increase with all twining plants.*
22 These milch-Jcine: the milk which is to be mixed with the Soma juice*
118
[BOOK I.
TEB BY EES OB
HYMN XCIL Dawn.
These; Dkwbs Lave raised their banner; in the eastern half
of the mid-air they spread abroad their shining light.
Like heroes who prepare their weapons for the war, onward
they come bright red in hue, the Mother Cows.
. 2 Readily have the purple beams of light shot up; the Bed
Cows hive they harnessed, easy to be yoked.
The Dawns have brought distinct perception as before: red-
hued, they have attained their fulgent brilliancy.
3 They sing their song like women active in their tasks, along
their common path hither from far &way,
Bringing refreshment to the liberal devotee, yea, all things to
the worshipper who pours the juice,
4 She, like a dancer, puts her b roidered garments on: as a cow
yields her udder so she bares her breast*
Creating light ior all the world of life, the Dawn hath laid
. the darkness open as the cows their stall.
5 We have beheld the brightness of her shining; it spreads
and drives away the darksome monster.
Like tints that deck the Post at sacrifices, Heaven’s Daughter
hath attained her wondrous splendour.
,6 We have o’erpast the limit of this darkness; Dawn breaking
forth again brings clear perception.
She like a flatterer smiles in light for glory, and fair of face
hath wakened to rejoice us.
7 The Gotamas have praised Heaven’s radiant Daughter, the
leader of the charm of pleasant voices.
Dawn, thou conferrest on us strength with offspring and men,
conspicuous with kine and horses.
1 These Dawns; * We have the term Uxhasak, in the plural, intending,
according to the Commentator, the divinities that preside over the morning :
but, according to Ylska, the plural is used hunorificuliy only, for the singular
personification.’—Wilson,
The Mother Cows; the Dawns, with their red clouds, who have just given birth
to the day.
2 The Red Catos .* the red clouds of morning.
• 3 Who pours the juice: presses out and offers libations of Soma juice.
4 Bath laid the darkness open ; the meaning, rather obscurely expressed
with a harsh zeugma or ellipsis, is, Dawn, with her bright clouds, has opened
and emerged from the darkness which surrounded her, in the same manner aa
cowa leave the dark pen or stable in which they have been shut up, as soon as
it is opened in the early morning.
5 Dike tints that deck the Post: the sacrificial post or pillar, to which the
victims were tied, was anointed by the priests.
7 Pleasant voices ; of the newly-awakened birds, other animals, and human
n beings.
HYMN 92.]
THE RIG VEDA.
119
8 0 thou who shinest forth in wondrous glory, urged onward by
thy strength, auspicious Lady,
Dawn,’ may I gain that wealth, renowned and ample, in brave
sons, troops of slaves, far-famed for horses.
9 Bending her looks on all the world, the Goddess ^hines, widely
spreading with her bright eye westward.
Waking to motion every living creature, she understands the
voice of each adorer.
10 Ancient of days, again again born newly, decking her beauty
with the self-same raiment,
The Goddess wastes away the life of mortals, like a skilled
hunter cutting birds in pieces.
11 She hath appeared discovering heaven’s borders: to the far
distance she drives off her Sister.
Diminishing the days of human creatures, the Lady shines
with all her lover’s splendour.
12 The bright, the blessed One shines forth extending her rays
like kine, as a flood rolls his waters.
Never transgressing the divine commandments, she is beheld
visible with the sunbeams.
13 0 Dawn enriched with ample wealth, bestow on us the won¬
drous gift
Wherewith we may support children and children's sons.
14 Thou radiant mover of sweet sounds, with wealth of horses
and of kine
Shine thou on us this day, 0 Dawn, auspiciously.
15 0 Dawn enriched with holy rites, yoke to thy car thy purple
steeds,
And then bring thou unto us all felicities.
16 0 Asvins wonderful in act, do ye unanimous direct
Your chariot to our home wealthy in kine and gold.
17 Ye who brought down the hymn from heaven, a light that
giveth light to man,
Do ye, 0 Aevins, bring strength hither unto us.
10 Like a skilled hunter cutting birds in pieces : ‘ Sftyana takes a vaghni for a
* fowler’s wife’, and vijuh for ‘ birds.’ Benfey takes vijuh for * dice/ and ex¬
plains the clause as denoting a cunning gambler who tampers with the dice by -
shaving them down . . The phrase vijuh wad ihin *ti occurs again in R. V*
II. 12. 5. where Sftyana takes vijuh for udrejukah ‘a vexer.’ So uncertain are
his explanations.’—J. Muir, 0 . k>\ Texts, V..186,
11 Her sister: Night. Her lover: the Sun.
12 Hewr transgressing: always obedient to the eternal Law' or divine order
of the universe.
120 THE HYMNS OE [BOOK L
18 Hither may they who wake at dawn bring, to drink Soma,
both the Gods,
Health-givers, Wonder-Workers, borne on paths of gold.
HYMN XCIII. Agni-Soma.
‘Agni and Soma, mighty Pair, graciously hearken to my call,
Accept in friendly wise my hymn, and prosper him who offers
gifts.
2 The man who honours you to-day, Agiii and Soma, with
this hymii,
Bestow on him heroic strength, increase of kino, and noble
steeds.
3 The man who offers holy oil and burnt oblations unto you,
Agni and Soma, shall enjoy great strength, with offspring, all
his life.
4 Agni and Soma, famed is that your prowess wherewith ye
stole the kine, his food, from Pani.
Ye caused the brood of Brisaya to perish; ye found the light,
the single light for many.
5 Agni and Soma, joined in operation ye have set up the shining
lights in heaven.
From curse and from reproach, Agni and Soma, ye freed the
rivers that were bound in fetters.
6 One of you Matarisvan brought from heaven, the Falcon rent
the other from the mountain.
Strengthened by holy prayer Agni and Soma have made us
ample room for sacrificing.
18 They who wake at dawn : according to S&yana, p the horses of the Asvins.
The expression may apply, with at least equal propriety, to the priests who
rise at day-break to perform the morning sacrifices.
1 Agni and Soma : or, 0 Agni-Soma, the two Gods forming a dual deity
agnUhomau.
4 Ye stole the kine : recovered the cows (the rain-clouds: or rays of light)
which the niggard demon had carried off and concealed. Brisaya ; the name
# of a demon or savage enemy.
5 From curse and from reproach : according to S Ay an a, f the rivers were
defiled by the dead body of Vritra, which had fallen into them; their waters
were, consequently, unfit to bear any part in sacred rites, until they were
purified by Agni and Soma, that is, by oblations to fire and libations of Soma
j nice. ’—Wilson.
6 MiUarismn, or, in the nominative case, M Atari sv&, brought Agni or fire
from heaven, and the Falcon brought Soma from the mountain or cloud,
that is, says SAyana, from Svarga on the top of Mount Meru.
THE RIG VEDA.
121
HYMN 94.]
7 Taste, Agni, Soma, this prepared oblation; accept it. Mighty
Ones, and let it please you.
Vouchsafe us good protection and kind favour : grant to the
sacrificer health and riches.
8 Whoso with oil and poured oblation honours, with God-devoted
heart, Agni and Soma,—
Protect his sacrifice, preserve him from distress, grant to the
sacrificer great felicity.
9 Invoked together, mates in wealth, Agni-Soma, accept our
hymns :
Together be among the Gods.
10 Agni and Soma, unto him who worships you with holy oil
Shine forth an ample recompense.
11 Agni and Soma, be ye pleased with these oblations brought
to you,
And come, together, nigh to us.
12 Agni and Soma, cherish well our horses, and let our cows be
fat who yield oblations.
Grant power to us and to our wealthy patrons, and cause our
holy rites to be successful.
HYMN XCIY. Agni.
Fob Jatavedas worthy of our praise will we frame with our
mind this eulogy as ’twere a car.
For good, in his assembly, is this care of ours. Let us not, in
thy friendship, Agni, suffer harm.
2 The man for whom thou sacrificest prospereth, dwelleth with¬
out a foe, gaineth heroic might.
He waxeth strong, distress never approacheth him. Let us
not, in thy friendship, Agni, suffer harm.
3 May we have power to kindle thee. Fulfil our thoughts. In
thee the Gods eat the presented offering.
Bring hither the A dityas, for we long for them. Let us not
in thy friendship, Agni, suffer harm.
*2 Who yield oblations : who supply milk to be mixed with Soma juice.
Our wealthy patrons: the rich householders who institute the sacrifices.
This Hymn and the four following are attributed to the Rishi Kutsa, the
son of Angiras.
1 Jdtuvedas: Agni. See I. 44. 1.
As ’twere a car: as a carpenter constructs a car or wain,
In hi s assembly: among those who have met together to worship him. The
meaning might also be: good, or auspicious, is his providence or loving care of us
3 Bring hither the Aditya s : the Sons of Aditi ; all the Gods, according to
S&yana.
122 THE HYMNS OF [BOOK /.
A We will bring fuel and prepare burnt offerings, reminding thee
at each successive festival.
Fulfil our thought that so we may prolong our lives. Let us
not in thy friendship, Agni, suffer harm.
5 His ministers move forth, the guardians of the folk, protecting
quadruped and biped with their rays.
Mighty art thou, the wondrous herald of the Dawn. Let us
not in thy friendship, Agni, suffer harm.
6 Thou art Presenter and the chief Invoker, thou Director,
Purifier, great High Priest by birth.
Knowing all priestly work thou perfectest it, Sage. Let us
not in thy friendship, Agni, suffer harm.
7 Lovely of form art thou, alike on every side ; though far,
thou shinest brightly as if close at hand.
0 God, thou seest through even the dark of night. Let us
not in thy friendship, Agni, suffer harm.
8 Gods, foremost be his car who pours libations out, and let our
hymn prevail o’er evil-hearted men.
Attend to this our speech and make it prosper well. Let us
not in thy friendship, Agni, suffer harm.
9 Smite with thy weapons those of evil speech and thought,
devouring demons, whether near or far away.
Then to the singer give free way for sacrifice. Let us not in
thy friendship, Agni, suffer harm.
10 When to thy chariot thou hadst yoked two red steeds and two
ruddy steeds, wind-sped, thy roar was like a bull’s.
Thou with smoke-bannered flame attackest forest trees. Let
us not in thy friendship, Agni, suffer harm.
11 Then at thy roar the very birds are terrified, when, eating up
the grass, thy sparks fly forth abroad.
Then is it easy for thee and thy car to pass. Let us not in
thy friendship, Agni, suffer harm.
5 His ministers: his beams of light.
6 ‘ Agni is here identified with the chief of the sixteen priests engaged at
solemn sacrifices. He is Adhwuryu, usually called the reciter of the Yajush,
—here defined, by the scholiast, as the presenter of the offerings ; he is the
Hotri, or invoking priest: he is the Pras&stri , or the Maitr 7varuna y whose duty
it is to direct the other priests what to do, and when to penorm their func¬
tions : he is the potri, or priest so termed, and the family or hereditary
jpurohita; or purohita may be the same as the BrahmH of a ceremony,—being,
to men, what Brikaspati is to the gods.’—Wilson,
HYMN $5.]
TEE MIG VEDA.
12S
12 He hath the power to soothe Mitra and Varuna: wonderful is
the Maruts’ wrath when they descend.
Be gracious : let their hearts he turned to us again. Let us
not in thy friendship, Agni, suffer harm.
13 Thou art a God, thou art the wondrous Friend of Gods, the
Vasu of the Yasus, fair in sacrifice.
Under thine own most wide protection may we dwell. Let us
not in thy friendship, Agni, suffer harm.
H This is thy grace that, kindled in thine own abode* invoked
with Soma thou soundest forth most benign.
Thou givest wealth and treasure to the worshipper. Let us not
in thy friendship, Agni, suffer harm.
15 To whom thou, Lord of gooily riches, grantest freedom from
every sin with perfect wholeness,
Whom with good strength thou quickenest, with children and
wealth—may we be they, Eternal Being.
16 Such, Agni, thou who knowest all good fortune, God, lengthen
here the days of our existence.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN XCV. # Agni.
To fair goals travel Two unlike in semblance : each in succes¬
sion nourishes an infant.
One bears a Godlike Babe of golden colour: bright and fair-
shining is he with the other.
12 He hath the •power: Agni persuades Mitra and Varuna to send the rain
and protects man from the fury of the Storm-Gods.
13 The Vasu of the Vasus: best of the class of Gods called Yasus; or
4 the good among the good.*
16 Tbs second line of * this verse terminates the following hymns, with two
exceptions, as far as the hundred and first Mhta. Mitra, Varuna, and Aditi
have been before noticed. By Sindhu is to be understood the divinity presid¬
ing over, or identified with, flowing water ; and it may menu either the aea
or flowing streams collectively, or the river liidut*. Prithivi ancl Div are the
prsonified earth and heaven. These are requested to honour , meaning, to
preserve, or perpetuate, whatever blessing has been asked for ) tat .....mfan-
ahant m) ; from mah, to venerate or worship.*—Wilson.
1 The Two are Day and Night, aud the infant that each suckles in turn is
Agni, as the Sun by day and Fire, or the Moon, by night.
126 THE HYMNS OF [BOOK A
.4 That M&tarisvan rich in wealth and’ treasure, light-winner,
finds a pathway for his offspring,
Guard of our folk, Fath3r of earth and heaven.* The Gods
possessed the wealth-bestowing AgnL.
5 Night and Dawn,, changing each the other’s colour, meeting
together suckle one same Infant:
Golden between the heaven and earth he shineth. The Gods
possessed the wealth-bestowing AgnL
6 Root of wealth, gathering-place of treasures, banner of sacri¬
fice, who grants the suppliant’s wishes:
Preserving him as their own life immortal, the Gods possessed
the wealth-bestowing Agni.
7 Now and of old the home of wealth, the mansion of what is
born and : what was born aforetime,
Guard of what is and what will be hereafter,—the Gods pos¬
sessed the wealth-bestowing Agni:
8 May the Wealth-Giver grant us conquering riches; may the
Wealth-Giver grant us wealth with heroes.
May the Wealth-Giver grant us food with offspring, and
length of days may the Wealth-Giver send us.
9 Fed with our fuel, purifying Agni, so blaze to us auspiciously
for glory.
This prayer of ours may Varuna grant, and Mitra,. and Aditi
and Sindhu, Earth and Heaven:
HYMN XGVIT. AgnL
Chasing with light our sin away, 0 Agni, shine thou wealth
on us.
May his light chase our sin away.
2 Fpr goodly fields, for pleasant homes, for wealth we sacrifice
t officer
May his light chase our sin away.
3 Best praiser of all these be he; foremost, our chiefs who
sacrifice.
May his light chase our sin away.
4 Mdtarismii; usually the name of the divine being who brought Agni
from heaven (see I. 31. 8.), said by S&yana to mean in this place Agni himself.
5 One same Infant: Agni (see I, 95. 1.) whom they nourish, with the obla* -
tion offered by men.
Golden: as the Sun.
3 May he, that is Kutsa, the Iiishi of the hymn, be preeminent among
these who celebrate thy praises, and may the householders who have iastitut*
ed this sacrifice be similarly distinguished.
HYMN 99.] THE niGVEDA. 127
4 So that thj worshippers and we, thine, Agni, in our sons may
live.
May his light chase our sin away.
5 As ever-conquering Agni’s beams of splendour go to every side,
May his light chase our sin away.
6 To every side thy face is turned, thou art triulnphant every-
* where.
May his light chase our sin away.
7 0 thou whose face looks every way, bear us past foes as in a
ship.
May his light chase our sin away.
8 As in a ship, convey thou us for our advantage o’er the flood.
May his light chase our sin away.
HYMN XCVIIL Agni.
Still in Yaisvanara’s grace may we continue: yea, he is King
supreme o’er all things living.
Sprung hence to life upon this All he looketh. Yaisvanara
hath rivalry with Surya.
2 Present in heaven, in earth, all-present Agni, —all plants that
grow on ground hath he pervaded.
May Agni, may Vaisvanara with vigour, present, preserve us
day and night from i'oemen.
3 Be this thy truth, Yaisvanara, to us-ward: let wealth in rich
abundance gather round us.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN XCIX. Agni.
For Jatavedas let us press the Soma: may he consume the
wealth of the malignant.
May Agni carry us through all our troubles, through grief as
in a boat across the river.
1 Valxvdnara, is an epithet of Agni or Fire aa present with, common to, or
benefiting, all men.
Sprung hence to life : produced from these two aranis or fire-sticks.
* This Hymn, consisting of a single stanza, is ascribed to the Rishi Kasyapa,
the son of Marlchi,
128 THE HYMNS OF IBOOK L
HYMN G. Indra.
Mat he who hath his home with strength, the Mighty, the
King supreme of earth and spacious heaven,
Lord of true power, to be invoked in battles,—may Indra,
girt by Maruts, be our succour.
2 Whose way is unattainable like Surya's : he in each fight is
the strong Vritra-slayer,
Mightiest with his Fxiends in his own courses. May Indra,
girt by Maruts, be our succour.
3 Whose paths go forth in their great might resistless, forth-
milking, as it were, heaven’s genial moisture.
With manly strength triumphant, foe-subduer,—may Indra,
girt by Maruts, be our succour.
4 Among Angirascs he was the chiefest, a Friend with friends,
mighty amid the mighty.
Praiser mid praisers, honoured most of singers. May Indra,
girt by Maruts, be our succour,
5 Strong with the Rudras as with his own children, in manly
battle conquering his foemen,
With his close comrades doing deeds of glory,—may Indra,
girt by Maruts, be our succour.
6 Humbler of pride, exciter of the conflict, the Lord of heroes,
God invoked of many,
May he this day gain with our men the sunlight. May Indra,
girt by Maruts, be our succour.
7 His help hath made him eheerer in the battle, the folk have
made him guardian of their comfort.
Solo Lord is he of every holy service. May Indra, girt by
Maruts, be our succour.
This Hymn is ascribed to the regal Rishis the V&rsh&giras, the five sons of
the R4j& Vrish&gir, whose names are mentioned in the seventeenth stanza. w
3 Whose paths; pdnthdmh, paths, is explained as * rays ’ by S&yana, Indra
is here represented as the God of light and of rain,
5 Unclras: the Maruts, sons of Ru&ra the chief Storm-God. They are the
close comrades or faithful companions of Indra, who regards them not as his
equals but as his children,
6 The sunlight: the hymn is addressed to Indra for aid in an approaching
battle. S&yapa says that the V&rshagiras pray that they may have daylight
and that their enemies may fight in the dark.
7 Indra is regarded as their helper and inspiriter in battle and their
protector in .peace. He also presides over &11 acts of worship* and as-such
rewards those who serve him,
IIYMN 100.]
THE RIG YE DA.
129
8 To him the Hero, on high days of prowess, heroes for help
and booty shall betake them.
He hath found light even in the blinding darkness. May
Xndra, girt by Maruts, be our succour.
9 He with his left hand checketh even the mighty, and with liis
right hand gathereth up the booty.
Even with the humble he acquireth riches. May Indra, girt
by Maruts, be our succour.
10 With hosts on foot and cars he winneth treasures ; well is he
known this day by all the people,
With manly might he conquereth those who h$te hirq.. May
Indra, girt by Maruts, be our sqccour. v
11 When in his ways with kinsmen or with strangers he speedeth
to the fight, invoked of many,
For gain of waters, and of sons and grandsons, may Indra,
girt by Maruts, be our succour.
J2 Awful and fierce, fiend-slayer, thunder-wielder, with boundless
knowledge, hymned by hundreds, mighty,
In strength like Soma, guard of the Five Peoples, may Indra,
girt by Maruts, be our succour.
13 Winning the light, hitherward roars his thunder like the terri¬
fic mighty voice of Heaven.
PJch gifts and treasures evermore attend him. May Indra,
4 girt by Maruts, be our succour.
14 Whose home eternal through his strength surrounds him on
every side, his latid, the earth and heaven,
May he, delighted with our service, save us. May Indra, girt
by Maruts, be our succour,
15 The limit of whose power not Gods by Godhead, nor mortal
men have reached, nor yet the Waters.
Both Earth and Heayen in vigour he surpasseth. May Indra,
girt by Maruts, be our succour.
9 Even the humble : not the strong only, but the feeble man also acquires
riches with his help,
12 Guard of the Five Peoples: of the five classes of beings, according to S£y*
ana, that is, Gods, Gandliarvas, Apsarases, Asuras and R&kshasas. Probably
the five Arya tribes are intended. See I. 7. 9,
14 The Earth and Heaven, his dwelling-place, are his everlasting song of
praise because they have been established and regulated by him. This is
Jjudwig's explanation of this obscure verse,
9
130 THE HYMNS OF [BOOK L
16 The red and tawny mare, blaze-marked, high standing, celes¬
tial who, to bring Rijrasva riches,
Drew at the pole the chariot yoked with stallions, joyous,
among the hosts of men was noted.
17 The Vars^&giras nnto thee, 0 Indra, the Mighty One, sing
forth this laud to please thee,
Rijr&sva with his fellows, Ambarisha, Suradhas, Saha&eva,
Bhayamana.
18 He, much invoked, hath slain Dasyns and Simyus, after his
wont, and laid them low with arrows.
The mighty Thunderer with his fair-eomplexioned friends, won
the land, the sunlight, and the waters.
19 May Indra evermore be our protector, and unimperilled may
we win the booty.
This prayer of ours may, Yaruna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMH CL Indra.
Sing, with oblation, praise to him who maketh glad, who with
Rijisvan drove the dusky brood away.
Fain for help, him the strong whose right hand wields the bolt,
him girt by Maruts we invoke to be our Friend.
2 Indra, who with triumphant wrath smote Yyansa down, and
Sambara, and Pipru the unrighteous one ;
Who extirpated Sushna the insatiate,— him girt by Maruts
we invoke to be our Friend.
3 He whose great work of manly might is heaven and earth, and
Yaruna and Surya keep his holy law;
Indra, whose law the rivers follow as they flow,—him girt by
Maruts we invoke to be our Friend.
16 The epithets in this stanza are taken by Ludwig as names of the six
horses with which Eijrftsva drove to battle and conquered. The last four
verses of the hymn appear to have been added after the victory.
18 Easy us and Simyua ; men of indigenous hostile races.
His fair-complexioned friends ; explained by Sfiyana as the glittering Maruts,
means probably the Aryan invaders as opposed to the dark-skinned races of
the country.
This Hymn and the following thirteen are ascribed to the Rishi Kutsa.
1 Rijisvan .* a king, favoured and protected by Indra. See I. 51. 5 ; 53. 8.
The dusky brood; the dark aborigines who opposed the Aryans.
2 Vyansa, Sambara) Pipru, and Sushna are names of fiends of drought.
HYMN 101 .]
Tm RIGVMDA*
181
4 He wlio is Lord and Master of the steeds and kine, honoured—
the firm and sure—at every holy act;
Slayer even of the strong who pours no offering out,— him
girt by Maruts we invoke to be our Friend.
5 He who is Lord of all the world that moves and~breathes, who
for the Br&kman first before all found the Cows;
Indra who cast the Dasyus down beneath 1 is feet,—him girt
by Maruts we invoke to be our Friend.
6 Whom cowards must invoke and valiant men of war, invoked
by those who conquer and by those who flee;
Indra, to whom all beings turn their constant thought,—him
girt by Maruts we invoke to be our Friend.
7 Befulgent in the Budras’ region he proceeds, and with the
Budras through the wide space speeds the Dame.
The hymn of praise extols Indra the far-renowned *. him girt
by Maruts we invoke to be our Friend.
8 0 girt by Maruts, whether thou delight thee in loftiest gather¬
ing-place or lowly dwelling,
Come thenee unto our rite, true boon-bestower : through love
of thee have we prepared oblations.
9 We, fain for thee, strong Indra, have pressed Soma, and, 0
thou sought with prayer, have made oblations.
How at this sacrifice, with all thy Maruts, on sacred grass, 0
team-borne God, rejoice thee.
10 Bejoice thee with thine own Bay Steeds, 0 Indra, unclose thy
jaws and let thy lips be open.
Thou with the fair cheek, let thy Bay Steeds bring thee : gra¬
cious to us, be pleased with our oblation.
11 Guards of the camp whose praisers are the Maruts, may we
through Indra, get ourselves the booty.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, lEarth and Heaven.
5 Who for the Brdhman: according to S&yana, who recovered for the
Angirases the cows that had been carried off by the Panis. See I. 32. IX.
7 The Dame * Ludwig suggests that Rod&si, the wife of Rudra, is intended,
and refers to the Old-German myth of the Wind's-Bride. J
11 Guards of the camp: may we who are the guardians of the camp or
new settlement, praised and favoured by the Maruts, win the spoil. The
words mar&tstotrasya vnj&nasya are somewhat obscure.
LS2 THE HYMNS OF [BOOK 1 .
HYMN OIL Indra.
To thee the Mighty One I bring this mighty hymn, for thy
desire hath been gratified by my laud.
In Indra, yea in him victorious through his strength, the Gods
have jojed at feast and when the Soma flowed.
2 The Seven Rivers bear his glory far and wide, and heaven and
sky and earth display his comely form.
The Sun and Moon in change alternate run their course, that
we, 0 Indra, may behold and may have faith.
■3 Maghavan, grant hs that same car to bring us spoil, thy com
quering car in which we joy in shock of fight.
Thou, Indra, whom our hearts praise highly in the war, grant
shelter, Maghavan, to us who love thee well.
4 Encourage thou our side in every fight : _may we, with thee for
our ally, conquer the foeman’s host.
Indr^ bestow oh’us j 6y^d“Mrcity , r5Feak down, 0 Maghavan,
the vig&u r oijour foes,
5 For Kere in divers ways these men invoking thee, holder of
treasures, sing thee hymns to win thine aid.
Ascend the car that thou mayest bring spoil to us, for, Indra,
thy fixt mind winneth the victory.
His arms win kine, his power is boundless, in each act best,
with a hundred helps, waker of battle’s din
Is Indra: none may rival him in mighty strength. Hence,
eager for the spoil, the people call on him.
7 Thy glory, Maghavan, exceeds a hundred, yea, more than a
hundred, than a thousand mid the folk,
The great bowl hath inspirited thee boundlessly: so mayst
thou slay the Vritras, breaker-down of forts !
8 Of thy great might there is a threefold counterpart, the three
earths, Lord of men ! and the three realms of light.
Above this whole world, Indra, thou hast waxen great: with¬
out a foe art thou, by nature, from of old,
% The Seven Rivers: the chief rivers in the neighbourhood of the earliest
Aryan settlements. See I. 32. 12.
7 The great howl: the vessel containing the exhilarating Soma juice, or
the mighty libation itself. The forts are the cloud-castles of the demons of
the air which Indra destroys with his lightning: ‘ the clouds whose moving
turrets make the bastions of the storm.’—Shelley, Witch of Atlas .
8 The three earths: perhaps the earth, the atmosphere, and the heaven. ’
The three realms of light: or according to Sftyana, the three fires or fire in
three forms, as the sun in heaven, the lightning in mid-air, and terrestrial
fire on earth. See also I, lOo, 5,
HYMN 103:]
tiie mar eda.
133
9 We invocate thee first among the Deities : thou hast become a
mighty Conqueror in fight.
May Indra fill with spirit this our singer’s heart, and make
our car impetuous, foremost in attack.
10 Thou hast prevailed, and hast not kept the booty back, in
trifling battles or in those of great account.
We make thee keen, the Mighty One, to succour us: inspire
us, Maghavan, when we defy the foe.
11 May Indra evermore be our Protector, and unimperilled may
we win the booty.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CIU Indra.
That highest Indra-power of thine is distant: that which is
here sages possessed aforetime.
This one is on the earth, in heaven the other, and both unite
as flag with flag in battle.
2 He spread the wide earth out and firmly fixed it, smote with
his thunderbolt and loosed the waters.
Maghavan with his puissance struck down AM, rent Hauhina
to death and slaughtered Vyansa.
8 Armed with his bolt and trusting in his prowess he wandered
shattering the forts of Dasas.
Cast thy dart, knowing, Thunderer, at the Dasyu; increase
the Arya’s might and glory, Indra.
4 For him who thus hath taught these human races, Maghavan,
bearing a fame-worthy title,
Thunderer, drawing nigh to slay the Dasyus, hath given him¬
self the name of Son for glory.
1 That highest Indra-power ; Benfey explains this verse as meaning: In-
dra’s might is in a certain way divided; one part of it is possessed by the
sages who by their hymns, sacrifices and libations of Soma juice give him
complete power to perform his great deeds. S&yana says that the Sun and
fire are equally the lustre of Indra, one in heaven and the other on earth ;
and that by day fire is combined with the Sun, and by night the Sun is com¬
bined with fire.
2 Eauhina, said to be a demon, is, like the other fiends of drought, a dark
purple cloud that withholds the rain.
3 Ddsas: or Dasyus, the non-Aryan inhabitants of the land.
Knowing; distinguishing the Aryan from the barbarian.
4 The meaning of this verse appears to be, as Ludwig says, that Indra/in
preparing to slay the Dasyus, has become, as it were, a son to the pious wor¬
shipper who has proclaimed his great deeds to men.
134 THE IIYMNS OF [BOOK L
5 See this abundant wealth that he possesses, and put your trust
in India’s hero vigour.
He found the cattle, and he found the horses, he found the
plants, the forests and the waters.
6 To him the truly strong, whose deeds are many, to him the
strong Bull let us pour the Soma.
The Hero, watching like a thief in ambush, goes parting the
possessions of the godless.
7 Well didst thou do that hero deed, 0 Indra, in waking with
thy bolt the slumbering Ahi.
In thee, delighted, Dames divine rejoiced them, the flying
Maruts and all Gods were joyful,
8 As thou hast smitten Sushna, Pipru, Vritra and Kuyava, and
Sambara’s forts, 0 Indra.
This prayer of ours may Yaruna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CIY. Indra.
The altar hath been made for thee to rest on; come like a
panting courser and be seated.
Loosen thy flying Steeds, set free thy Horses who bear thee
swiftly nigh at eve and morning.
2 These men have come to Indra for assistance: shall he not
quickly come upon these ™?
May the Gods quell the fur; ■.,■;■■■ I m and may they lead
our folk to happy fortune.
3 He who hath only wish as his possession casts on himself, casts
foam amid the waters.
7 Dames divine: the Consorts of the Gods.
8 Kuyava: meaning, probably, 4 causing bad harvests/ is the name of an¬
other of the demons of drought.
2 The Ddsa; explained by S&yana as the destroying demons. It apparently
means here a chief of non-Aryan race whom the suppliants were going to
attack.
' 3 S&yana explains: the Asura, or demon, Kuyava, who knows the wealth
of others carries it away of himself, and being present in the water he carries
off the water with the foam. In this water which has been carried away
Kuyava’s two wives bathe. Benfey takes the foamy water to mean the ferti¬
lizing rain. Ludwig's explanation is : While the poor Arya who can only wish
for the wealth which he does not possess has not even ordinary water to wash
himself in, the wives of the enemy, m the insolent pride of their riches, bathe
in milk.
EYMN 104.]
TEE MGVEDA.
135
Both wives of Huyava in milk have bathed them : may they
be drowned within the depth of SipM.
4 This hath his kinship checked who lives beside us : with an¬
cient streams forth speeds and rules the Hero,
Anjasi, Kulisi, and Yirapatni, delighting him, bear milk upon
their waters. *
5 Soon as this Dasyu’s traces were discovered, as she who knows
her home, he sought the dwelling.
Now think thou of us, Maghavan, nor cast us away, as doth a
profligate his treasure,
6 Indra, as such, give us a share of sunlight, of waters, sinless¬
ness, and reputation. .
Do thou no harm to our yet unborn offspring : our trust is in
thy mighty Indra-power.
7 Now we, I think, in thee as such have trusted: lead us on,
Mighty One, to ample riches.
In no unready house give us, 0 Indra invoked of many, food
and drink when hungry.
8 Slay us not, Indra; do not thou forsake us: steal not away
the joys which we delight in.
Bend not our unborn brood, strong. Lord of Bounty ! our
vessels with the life that is within them.
9 Come to us; they have called thee Soma-lover: here is the
pressed j uice. Drink thereof for rapture.
Widely-capacious, pour it down within thee, and, invocated,
hear us like a Father.
Kuyava: perhaps a name given by the Aryans to one of the non-Aryan
chieftains.
SipJid, is said by S^yana to be the name of a river.
4 This stanza is very obscure. The meaning appears to be that the friend¬
ship of Indra, who sends down the rain as before, has put an end to the inso¬
lence of Kuyava. See Ludwig, ITeber dieneuesten Arbeiten auf dem Gehiete
der Hgveda-forschung.
. The signification of the three rivers in the second line is obscure. Benfey
considers the names to be feminine personifications of the clouds.
. Vtrajpatni, * the hero’s wife,’ occurs, as Dr. Hall has pointed out, in VI. 49.
7, as an epithet of Sarasvati the Goddess, and it may possibly here mean the
river Sarasvati.
5 As she who knows her dwelling ; as a cow who knows her stall.
7 In no unready house: that is, in a house well supplied and furnished.
8 The joys that we delight in ; probably, our children.
Our vessels: our wives with their unborn babes. S&yana gives other ex¬
planations of the expression,
136
[BOOK L
TEE HYMNS OF
HYMN CY. Visvedevas.
Within the waters runs the Moon, he with the beauteous
wings in heaven.
Ye lightnings with your golden wheels, men find not your abid-
ing-plaee. Mark this my woe, ye Earth and Heaven.
2 ^Surely men crave and gain their wish. Close to her husband
clings the wife,
And, in embraces intertwined, both give and take the bliss of
love. Mark this my woe, ye Earth and Heaven.
3 0 never may that light, ye Gods, fall from its station in the
sky.
Ne’er fail us one like Soma sweet, the spring of our felicity.
Mark this my woe, ye Earth and Heaven.
4 I ask the last of sacrifice. As envoy he shall tell it forth.
Where is the ancient law divine % Who is its new diffuser
now ? Mark this my woe, ye Earth and Heaven.
5 Y© Gods who yonder have your home in the three lucid realms
of heaven,
What count ye truth and what untruth % Where is mine an¬
cient call on you h Mark this my woe, ye Earth and Heaven.
6 What is your firm support of Law? What Yaruna’s observant
eye ?
How may we pass the wicked on the path of mighty Arya-
man ? Mark this my woe, ye Earth and Heaven.
7 I am the man who sang of old full many a laud when Soma
flowed.
Yet torturing cares consume me as the wolf assails the thirsty
deer. Mark this my woe, ye Earth and Heaven.
This Hymn is ascribed either to Trita or to Kutsa. It is addressed to the
Yisvedevas on behalf of Trita who had been imprisoned in a well. Bee I. 52. 5.
1 Within the waters: in the ocean of air. lie tvith the beauteous wings: the
Sun.
Mark this my woe : the text has only vittdm me asya roda&i , ‘ know of this
of me, 0 Heaven and Earth/ which means, according to S&yana, either 4 be
aware of this my affliction/ or £ attend to this my hymn.’
4 I ask the last: the latest or youngest of the Gods, Agni, as being contin¬
ually reproduced.
5 The three lucid realms of heaven: the world is divided into earth, sky,
and heaven, and each of these, again, is sometimes spoken of as threefold.
6 The path of mighty Aryaman : probably the milky way, regarded as the
path to heaven.—Ludwig. The general meaning of 'h ■ - 1 * ■ 'his and
the two preceding verses is : Is there no longer any ' ■ * right
and wrong ? Is there no moral government of the world ? If there be, why am
I, a faithful worshipper, allowed to suffer this undeserved misery ?
HTMN 105.]
THE RIG VEDA.
137
8 Like rival wives on every side enclosing ribs oppress me sore.
0 Satakratu, biting cares devour me, singer of thy praise, as
rats devour the weaver’s threads. Mark this my woe, ye
Earth and Heaven.
9 Where those seven rays are shining, thence my house and
family extend.
This Trita Aptya knoweth well, and speaketh out for
brotherhood. Mark this my woe, ye Earth and Heaven.
10 May those five Bulls which stand on high full in the midst
of mighty heaven,
Having together swiftly borne my praises to the Gods, return.
Mark this my woe, ye Earth and Heaven.
11 High in the mid ascent of heaven those Birds of beauteous
pinion sit.
Back from his path they drive the wolf as he would cross the
restless floods. Mark this my woe, ye Earth and Heaven.
12 Firm is this new-wrought hymn of praise, and meet to be told
forth, 0 Gods.
The flowing of the floods is Law, Truth is the Sun’s extended
light. Mark this my woe, ye Earth and Heaven.
13 Worthy of laud, 0 Agni, is that kinship which thou hast
with Gods.
Here seat thee like a man : most wise, bring thou the Gods
for sacrifice. Mark this my woe, ye Earth and Heaven.
8 Enclosing ribs: according to S&yana, the walls of the well in which Trita
was confined. Weaver’s threads: the’ meaning of #i?nc£ thus explained by
Sftyana is uncertain. Ludwig is of opinion that wooden phallus-idols are
intended. The line recurs in X. 33. 3.
9 Those seven rags: of the Sun, says S&yana. But probably, as Ludwig
suggests, the rays are the flames of Agni. That is, Agni with his bright
beams, or the worship of Agni, is the central point through which I and
all the members of my family are connected and held together.
Trita Aptya: A mythical being who dwells in the remotest part of the
heavens, and who knows the celestial origin of the human race.
10 Those five Balls; the stars of some constellation. According to S&yana,
Indra, Varuna, Agni, Aryaman, and Savitar, or Fire, Wind, Sun, Moon, and
Lightning. Sdyana explains uJcshdnah, bulls or oxen, as ‘ shedders of benefits,*
11 Those Birds of beauteous pinion: the stars.
The wolf: darkness or eclipse of the Moon.
12 Law (ritdm.) eternal order. 1 The meaning of the word as applied to
the natural world connects itself with the alternation of day and night, the
regular passage of the sun through the heavens.- or the unswerving motion of
the rain in its fall from heaven and of the streams along their courses. This
last application of the word may have determined its special sense of ‘ wafer *
in the later language. Wallis, Cosmology of the JRigveda f p, 93,’
138 THE HYMNS OF [BOOK L
14 Here seated, man-like as a priest shall wisest Agni to the Gods
Speed onward our oblations, God among the Gods, intelligent.
Mark this my woe, ye Earth and Heaven.
15 Yaruna makes the holy prayer. To him who finds the path
. we pray.
He in the heart reveals his thought. Let sacred worship rise
anew. - Mark this my woe, ye Earth and Heaven.
16 That pathway of the Sun in heaven, made to be highly
glorified,
Is not to be transgressed, 0 Gods. 0 mortals, ye behold it
not. Mark this my woe, ye Earth and Heaven.
17 Trita, when buried in the well, calls on the Gods to succour
him.
That call of his Brihaspati heard and released him from
distress. Mark this my woe, ye Earth and Heaven.
18 A ruddy wolf beheld me once, as I was faring on my path.
He, like a carpenter whose back is aching crouched and slunk
away. Mark this my woe, ye Earth and Heaven.
19 Through this our song may we, allied with Indra, with all our
heroes conquer in the battle.
This prayer of ours may Yaruna grant, and Mitra, and Aditi
and Si'ndku, Earth and Heaven.
HYMN CYI. Yisvedevas.
Call we for aid on Indra, Mitra, Yaruna, and Agni and the
Marut host and Aditi.
Even as a chariot from a difficult ravine, bountiful Yasus,
rescue us from all distress.
16 That pathway of the Sun: according to Benfey, the way of truth, right,
eternal order, as in verse 12. According to Ludwig the path of the Sun
between the tropics is meant. Tho Gods, says S&yana, must not disregard
the path of the Sun, because their existence depends upon him as regulator
of the seasons at which sacrifices are offered to them'. Still less may men
disregard it, who as sinners do not behold or understand it aright.
17 Brihaspati; the Lord of Prayer.
18 Bike a carpenter: the comparison is not very clear. It apparently means
that the wolf crept away, arching his back or contracting his limbs, like a
carpenter bending over his work till his back aches. Sfiyana suggests also an
alternative and totally different explanation of the whole passage, by inter¬
preting vriha, the wolf, as the Moon, and reading mdsakrtf, maker of months,
instead of md sahrit } me once. See Ludwig, liber die neuesten Arbeiten auf
dem Gebiete der lligveda-forsclmng.
1 Pagffs; originally meaning c the good * is sometimes used, as in this place
to designate Gods in general.
HYMN 107.] THE MIGVFDA. 139
2 Come ye Idityas for our full prosperity, in conquests of the
foe, ye Gods, bring joy to us.
Even as a chariot from a difficult ravine, bountiful Vasus,
rescue us from all distress.
,3 May the most glorious Fathers aid us, and the two Goddesses,
Mothers of the Gods, who strengthen Law. '
Even as a chariot from a difficult ravine, bountiful Yasus,
rescue us from all distress.
4 To mighty Narasansa, strengthening his might, to Pushan,
ruler over men, we pray with hymns.
Even as a chariot from a difficult ravine, bountiful Yasus,
rescue us from all distress.
5 Brihaspati, make us evermore an easy path: we crave what boon
thou hast for men in rest and stir.
Like as a chariot from a difficult ravine, bountiful Yasus, rescue
us from all distress.
6 Sunk in the pit the Bishi Kutsa called, to aid, Indra the
Yritra-slayer, Lord of power and might.
Even as a chariot from a difficult ravine, bountiful Yasus,
rescue us from all distress.
7 May Aditi the Goddess guard us with the Gods; may the
protecting God keep us with ceaseless care.
This prayer of ours may Yaruna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CYIL Visvedevas.
Thu sacrifice obtains the Gods’ acceptance: be graciously
inclined to us, Adityas.
Hitherward let your favour be directed, and be our best
deliverer from trouble.
2 By praise-songs of Angirases exalted, may the Gods come to
us with their protection.
May Indra with his powers, Maruts with Maruts, Aditi with
Adityas grant us shelter.
• 3 The Fathers: the Manes or spirits of departed ancestors.
The two Goddesses ; Heaven and Earth.
4 Nardsansa : a mystical name of Agni, c the Praise of Men.’
P'&shan: the God who nourishes men and flocks and herds.
6 Sunk in the pit: perhaps figuratively for { in distress.’ Kutsa is the
Kishi to whom the hymn is ascribed.
. 2 Maruts with Maruts: that is, all the Maruts together, or Maruts with
their winds and storm. ' ~
140 THE HYMNS OF ' [BOOK L
3 This laud of ours may Varuna and Indra, Aryaman, Agni,
Savitar find pleasant. ^ .
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CVIII. Indra-Agni.
On that most -wondrous car of yours, 0 Indra and Agni, which
looks round on all things living,
Take ye your stand and come to us together, and drink liba¬
tions of the flowing Soma*
2 As vast as all this world is in its compass, deep as it is, with
its far-stretching surface,
So let this Soma be, Indra and Agni, made for your drinking
till your soul be sated.
3 For ye have won a blessed name together: yea, with one aim
ye strove, 0 Vritra-slayers.
So Indra-Agni, seated here together, pour in, ye Mighty Ones,
the mighty Soma.
4: Both stand adorned, when fires are duly kindled, spreading the
sacred grass, with lifted ladles.
Drawn by strong Soma juice poured forth around us, come,
Indra-Agni, and display your favour.
5 The brave deeds ye have done, Indra and Agni, the forms ye
have displayed and mighty exploits,
The ancient and auspicious bonds of friendship,—for sake of
these drink of the flowing Soma.
6 As first I said when choosing you, In battle we must contend
with Asuras for this Soma.
So came ye unto this my true conviction, and drank libations
of the flowing Soma.
7 If in your dwelling* or with prince or Br&hman, ye, Indra-Agni,
Holy Ones, rejoice you.
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma.
8 If with the Yadus, Turvasas, ye sojourn, with Druhyus, Anus,
Purus, Indra-Agni!
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma.
4 f We have, merely, in the text, the epithets in the dual number: the
commentator supplies the Adhwaryu and liis assistant priest.’—Wilson, Ben-
fey refers the dual epithets to Indra and Agni, translating them severally by
1 honoured,’ f for whom sacred grass has been strewn,’ * towards whom the'
ladles have been uplifted.’ A
8 This verse contains the names of the five well-known Aryan tribes or fami¬
lies, said to be descendants of the five similarly named sons of Yay&ti. See L 7, 9,
HYMN 109.] TEN RIGYEDA. 141
9 Whether, 0 Indra-Agni, ye be dwelling in lowest earth, in cen¬
tral, or in highest,
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma.
10 Whether, 0 Indr^-Agni, ye be dwelling in highest earth, in
central, or in lowest, *>
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma,
J1 Whether ye be in heaven, 0 Indra-Agni, on earth, on mourn
tains, in the herbs, or waters,
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma,
12 If, when the Sun to the mid-heaven hath mounted, ye take
delight in food, 0 Indra-Agni,
Even from thence, ye mighty Lords, come hither, and drink
libations of the flowing Soma.
13 Thus having drunk your fill of our libation, win us all kinds
of wealth, Indra and Agni.
This prayer of ours may Yaruna grant, and Mitra, and Aditi
ana Sindhu, Earth and Heaven.
HYMN CIX. Indra-Agni,
Longing for weal I looked around, in spirit, for kinsmen,
Indra-Agni, or for brothers.
No providence hut yours alone is with me: so have I wrought
for you this hymn for succour.
2 For I have heard that ye give wealth more freely than worth¬
less son-in-law or spouse’s brother.
So offering to you this draught of Soma, I make you this ne\y
. hymn, Indra and Agni,
3 Let us not break the cords : with this petition we strive to
gain the powers of our forefathers.
9 In lowest earth , in central, or in highest: in earth, midrair, or heaven, the
word earth being used loosely for sphere or world. Or the reference may be
to the fanciful threefold division of the earth.
2 Than worthless son-in-law or spouse’s brother; the worthless or defective
son-in-law, or suitor, who has not, as Y&ska explains, the necessary qualifica¬
tions, is obliged to win the consent of his future father-in-law by very liberal ~
gifts. The maiden’s brother gives her rich presents out of natural affection,
3 Let us not break the cords? let us not break or irterrupt the long series*
of religious rites observed by our ancestors and continued to our time. Or,
as S&yana explains, let us not cut or break off the long line of posterity, but
ask for * and obtain ‘ descendants endowed with the vigour of their progeni-
1*2 TEE HYMNS OF l&OOK L
For Indra-Agni the strong drops are joyful, for here in the
bowl's lap are both the press-stones.
4 For you the bowl divine, Indra and Agni, presses the Soma
gladly to delight you.
With hands auspicious and fair arms, ye Asyins, haste, sprinkle
it with sweetness in the waters,
5 You, I have heard, were mightiest, Indra-Agni, when Vritra
fell and when the spoil was parted.
Sit at this sacrifice, ye ever active, on the strewn grass, and
with the juice delight you.
6 Surpassing all men where they shout for battle, ye Twain ex¬
ceed the earth and heaven in greatness.
Greater are ye than rivers and than mountains, 0 Indra-Agni,
and all things beside them.
7 Bring wealth and give it, ye whose arms wield thunder: Indra
and Agni, with your powers protect us.
How of a truth ' these be the very sunbeams wherewith our
fathers were of old united.
8 Givg, ye who shatter forts, whose hands wield thunder: Indra
and Agni, save us in our battles.
This prayer of ours may Vanina grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CX. Kiblms.
The holy work I wrought before is wrought again : my sweet¬
est hymn is sung to celebrate your praise.
Here, 0 ye Eibhus, is this sea for all the Gods: sate you with
Soma offered with the hallowing word.
The strong drops; the exhilarating Soma.
In the bowl's lap: close to the vessel which receives the juice. But see
Ludwig, Ueber die neuesten Arbeiten, etc. pp. 85—S8 r
4 Ye Asvhis: here called upon to perform the duties of the Adhvaryu and
his assistant priest, to mix the sweetness, or Soma, with water to be offered
to Indra and Agni.
7 These be the very sunbeams : The meaning of the line may be that the
worship of Indra and Agni is the great bond which has kept the Rishi's
ancestors united. Wilson, following S&yana, translates : f May those rays of
the Sun, by which our forefathers have attained, together, a heavenly region,
shine also upon us.’
* 1 This sea for all the Gods: this vessel containing Soma juice for all the
Gods, or for the particular class of Gods called Visvedev&h or Visvedevas.
The halloioing word: Svdhd (Ave ! Hail!); an exclamation used in making
oblations to the Gods.
HYMN 110.]
TEE RIG VEDA.
148
2 When, seeking your enjoyment onward from afar, ye, certain
of my kinsmen, wandered on yonr way,
Sons of Sudhanvan, after your long journeying, ye came unto
the home of liberal Savitar.
3 Savitar therefore gave you immortality, because ye came pro¬
claiming him whom naught can hide; '
And this the drinking-chalice of the Asura, which till that
time was one, ye made to be fourfold.
4 When they had served with zeal at sacrifice as priests, they,
mortal as they were, gained immortality.
The Ribhus, children of Sudhanvan, bright as suns, were in a
year’s course made associate with prayers.
5 The Ribhus with a rod measured, as ’twere a field, the single-
sacrificial chalice wide of mouth,
Lauded of all who saw, praying for what is best, desiring glo¬
rious fame among Immortal Gods.
6 As oil in ladles, we through knowledge will present unto the
Heroes of the firmament our hymn,—
The Ribhus who came near with this great Father’s speed, and
rose to heaven’s high sphere to eat the strengthening food.
7 Ribhu to us is Indra freshest in his. might, Ribhu with powers
and wealth is giver of rich gifts.
Gods, through your favour may we on the happy day quell
the attacks of those who pour no offerings forth.
8 Out of a skin, 0 Ribhus, once ye formed a cow, and brought the-
mother close unto her calf again.
Sons of Sudhanvan, Heroes, with surpassing skill ye made
your aged Parents youthful as before. 4
2 Seeking your enjoyment: desirous of enjoying libations of Soma juice.
My kinsmen: Sudhanvan:,, father of the Ribhus, was a descendant of Angi-
ras, as was also Kutsa the Rishi of the hymn.
3 Him whom naught can 'hide; or, from whom nothing can be hidden, that
is, Savitar as the Sun.
The drinking-chalice of the Asura ; the cup that had been made by the
Asura or immortal God Tvashtar. See I. 20. 6. This chalice appears to be the
moon which contains the Amrit or nectar of the Gods. The legend seems to-
mean that Tvashtar as God of the year created it uniformly bright, and that
the Ribhus, as Gods of the seasons, made it fourfold or diversified with four
phases. See Hillebrandt, Vec’ 11 ■ ■*' I. p. 515-
4 Associate with prayers : 4 \ ■ . he ceremonies (appropriated to
the different seasons) of the year.’—Wilson.
5 Measured: in order to divide it into four, as is said in verse 3.
6 This great Father ; Savitar as- the Sun, the source of all life. Strengthening
food: Soma.
8 A skin: perhaps the dried-up earth. A cow • the earth refreshed by the
Jlaius. The mother; the earth. Her calf; the autumn Sun. Parents; Hea¬
ven and Earth.
iu THE 1IYMNS OF IBOOK L
9 Help us with strength where spoil is won, 0 Indra: joined
with the Ribhus give us varied bounty.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CXI. Ribhus.
Working with skill they wrought the lightly rolling car: they
wrought the Bays who bear Indra and bring great gifts.
The Ribhus for their Parents made life young again; and fa¬
shioned for the calf a mother by its side.
2 For sacrifice make for us active vital power; for skill and wis¬
dom food with noble progeny.
Grant to our company this power most excellent, that with a
family all-heroic we may dwell.
3 Do ye, 0 Ribhus, make prosperity for us, prosperity for car,
ye Heroes, and for steed.
Grant us prosperity victorious evermore, conquering foes in
battle, strangers or akin.
4 Indra, the Ribhus 5 Lord, I invocate for aid, the Ribhus, V&jas,
Maruts to the Soma draught.
Varuna, Mitra, both, yea, and the Asvins Twain: let them
speed us to wealth, wisdom, and victory.
5 May Rihhu send prosperity for battle, may Vaja conquering
in the'fight protect us.
This prayer of ours may Yanina grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
v HYMN CXII. ^ Asvins,
To give first thought to them, I worship Heaven and Earth,
and Agni, fair bright glow, to hasten their approach.
Come hither unto us, 0 Asvins, with those aids wherewith
in fight ye speed the war-cry to the spoil.
2 Ample, unfailing, they have mounted as it were an eloquent
car that ye may think of us and give.
Come hither unto us, 0 Asvins, with those aids wherewith ye
help our thoughts to further holy acts.
4 Vdjcts : that is, V&ja and his two brothers Ribhu and Vibhvan, more
usually called collectively the Ribhavah or Ribhus. Similarly, in this line
the Ribhus are Ribhu and his brothers,
1 To give first thought to them: Heaven and Earth are to he the first Qbjeots!
of invocation. Agni, with his signal of bright fire, is also called upon to
hasten the approach of the Asvins to the sacrifice.
2 They: our offerings. An eloquent car : the chariot of our hymns,
HYMN 112,]
THE RIG VEDA,
145
3 Ye by v the might which heavenly nectar giveth you are in
supreme dominion Lords of all these folk.
Come hither unto us, 0 Asvins, with those aids wherewith ye,
Heroes, made the barren cow give milk.
4 The aids wherewith the Wanderer through his offspring’s
might, or the Two-Mothered Son shows swiftest mid the
swift;
* Wherewith the sapient one acquired his triple lore,—Come
hither unto us, 0 Asvins, with those aids.
5 Wherewith ye raised from waters, prisoned and fast hound,
Eebha, and Vandana to look upon the light;
Wherewith ye succoured Kanva as he strove to win,—Come
hither unto us, 0 Asvins, w r ith those aids.
6 Wherewith ye rescued Antaka when languishing deep in the
pit, and Bhujyu with unfailing help,
And comforted Karkandhu, Vayya, in their woe,—Come
hither unto us, 0 Asvins, with those aids.
7 Wherewith ye gave Suchanti wealth and happy home, and
made the fiery pit friendly for Atri’s sake;
Wherewith ye guarded Purukutsa, Prisnigu,—Come hither
unto us, 0 Asvins, with those aids.
3 Heavenly nectar: the Soma. The barren cow: of the Rislii Sayu.
4 The Wanderer: according to Sayana, the Wind. Agni is called his
offspring as having been excited into flame by the wind. Or M4tarisvan may
be intended (see I, 31. 8), who brought Agni from heaven.
The Two-Mothered Son : Agni sprung from the two fire-sticks.
The sapient one : said to be th$ Rishi Kakshiv&n. His triple lore : know¬
ledge of sacrificial food, oblations of clarified butter, and libations of Soma
"juice. The meaning of the passage is uncertain.
5 Rebha and Vandana are said to have been thrown into wells by the Asuras
or demons, Kanva was somewhat similarly treated, c In these, and similar in¬
stances subsequently noticed,’ says Wilson, ‘ we may possibly have allusions to
the dangers undergone by some of the first teachers of Hinduism among the
people whom they sought to civilize.’
6 Antaka: said to have been a Rajarshi or regal Rishi, Bhujyu : a R&jarshi,
son of Tugra, rescued when in danger of drowning. Vayya: see II. 13. 12 ;
IY. 19. 6.
7 Purukutsa: see I. 63. 7. Of Suchanti and Prisnigu nothing more is
related,
Atri: see I. 45. 3; 51. 3. He is said to have been thrown by the Asuras into
a fiery pit.
10
•146 THE HYMNS OF [BOOK L
8 Mighty Ones, with what powers ye gave Paravrij aid what
time ye made the blind and lame to see and walk;
Wherewith ye set at liberty the swallowed quail,—Come hither
unto us, 0 Asvins, with those aids,
9 Wherewith ye quickened the most sweet exhaustless flood, and
•comforted Yasishtha, ye who ne'er decay;
And to Srutarya, Kutsa, Nary a gave your help,—Come hither
unto us, 0 Asyins, with those aids.
10 Wherewith ye helped, in battle of a thousand spoils, Viepalfc
seeking booty, powerless to move.
Wherewith ye guarded friendly Vasa, Asya’s son,—Come hither
unto us, 0 Asyins, with those aids.
11 Whereby the cloud, ye Bounteous Givers, shed sweet rain
for Dirghasravas, for the merchant Ausija,
Wherewith ye helped Kakshivan, singer of your praise,—Come
hither unto us, 0 Asvins, with those aids,
12 Wherewith ye made Basa swell full with water-floods, and
urged to victory the car without a horse ;
Wherewith Trisoka drove forth his recovered cows,—Come
hither unto us, 0 Asyins, with those aids.
8 Pardvrij : according to S&yana, the name of a man. Benfey explains the
word as the setting Sun (sideways departing), called blind because his light is
nearly gone, and lame because he no longer travels. The sivallowed quail;
swallowed, or seized, by a wolf. The quail is said by Yftska, as quoted by
S&yana, to signify the Dawn seized and swallowed by the bright Sun. Benfey
takes it to mean the Sun after setting.
9 As the earliest bringers of light, the Asvins may be said to quicken and
animate by their coming the streams of the ocean of air. We are not told
how the famous Yasishtha was comforted,* and- Srutarya, Kutsa, and Nary a are
merely said by S&yana to be three Rishis. Kutsa has been mentioned before.
See X. 33. 14 ; 51.6 ; 63. 3. * -
• 10 Vispald: a lady who was wounded in battle, and made whole by the
Asvins, See 1.116, 16; 117. 11; 118. 8; X. 39,8. Powerless to move ; pierced
through with a lance, according to Ludwig. The meaning of atharvydm is un¬
certain. Yo-sa; a celebrated Rishi, the seer of Hymn YIIJ. 46.
11 Dirghasravas: said to be a Rishi who traded for his livelihood. Ausija
h a patronymic meaning son of Usij. KahsMvdn is also said to have been a
son of Usij, See 1.18. 1.
12 Basd: 1 The Ras&, known to the Zoroastrians as the RantA, was origin¬
ally the name of .a real river, but when the Aryas moved away from it into
the Punjab, it assumed a mythical character, and became a kind of Okeanos,
surrounding the extreme limits of the earth.’—-M. Muller, Vedic Hymns,
I. 323. No further account is given of the events mentioned in this verse.
HYMN 112.]
THE B1QVEDA*
147
13 Wherewith ye compass round the Sun when far away, strength¬
ened MandhAtar in his tasks as lord of lands,
And to sage Bharadvaja gave protecting help,—Come hither
unto us, 0 Asvins, with those aids.
14 Wherewith, when Sambara was slain, ye guarded well great
Atithigva, Divodasa, Kasoju, *
And Trasadasyu when the forts were shattered down,—Come
hither unto us, 0 Asvins, with those aids.
15 Wherewith ye honoured the great drinker Vamra., and Upas-
tuta and Kali when he gained his wife,
And lent to Vyasva and to Prithi favouring help,—Come
hither unto us, 0 Asvins, with those aids.
1*6 Wherewith, 0 Heroes, ye vouchsafed deliyerance to Sayu
Atri, and to Manu long .ago;
Wherewith ye shot .your shafts in Syumarasmi’s cause,—Come
hither unto us, 0 Asvins, with those aids.
17 Wherewith Patharva, in his majesty of form, shone in his
course like to a gathered kindled fire;
Wherewith ye helped Sary&ta in the .mighty fray,—Come hither
unto us, 0 Asvins, with those aids.
13 The Asvins .are said to compass the Sun in order to .save him from
■eclipse.
Mancllidtar : a R&jarslii or regal Rishi. See 'VIII. 39. 8.
Bharadvaja: a very celebrated Rishi, said to be the son of Brihaspafci.
14 Sambara ; one of the demons of drought slain by Indra. S&yana takes
atithigvam and kasojum as epithets of Divod&sa the king who was aided by
the Asvins: £ the hospitable Divod&sa as he sought the water (through fear of
the Asuras).’ Trasadasyu : a prince renowned for his victories and liberality,
.and for the favour shown him by the Gods. See IY. 42* 9 ; YII. 19,. 3 ; VIII.
9. 21 ; 19. 33 ; 36. 7.
15 Vamra: called a Rishi, son of Vikhanas, by SHyana. ,c 'The test calls
1 *.. K -i..-*-y - much and variously, which the Scholiast explains,
t., 1 '- '■ ■ "*, ■■ .-'thly moisture or dew. 5 —Wilson. Benfey thinks that
1 .■ .■ r the name Vamra.
Ifpastuta : taken by Sayan a as an epithet of Vamra, * praised by all around
him.’
Kali: a Rishi, mentioned again .in X. 39.. 8. The Asvins may have restored
him to youth.
Vyasva: taken by S&yana as an epithet of Prithi, c horseless, or who had lost
his horse.’ Prithi is said to have been a Rajai’shi.
16 Sayu : see note on verse 3 of this Hymn; see also I. 116, *22 ; 117. 20,
Atri : see note on verse 7 ; also I. 116. 8.
Manu: this Manu is said by Sftyana to have been a Rajarshi whom the
.Asvins taught to sow barley and .other grain,
Sytimarasmi: said to have been a Rishi, seer of hymns 77, 78, Book X,
17 Palharvd : said by S&yana to have been a R&jarshi. Benfey thinks that
the word pai } iarvan f is a dialectical form of patr&rvan, 1 having winged horses.’
Ludwig considers S&y ana’s explanation (which I have followed) to be er¬
roneous and impossible He thinks that Path&rh was the name o.f some
148 TEE EYMNS OF [BOOK L
18 Wherewith, Augirases 1 ye triumphed in your heart, and
onward went to liberate the flood of milk;
Wherewith ye helped the hero Mann with new strength,—*
Come hither unto us, 0 Asvins, with those aids.
19 Wherewith ye brought a wife for Vimada to wed, wherewith
ye freely gave the ruddy cows away;
Wherewith ye carried home Sudevi to Sudas,—Come hither
unto us, 0 Asvins, with those aids-.
20 Wherewith ye bring great bliss to him who offers gifts, where¬
with ye have protected Bhujyu, Adhrigu,
And good and gracious Subhara and Eitastup,—Come hither
unto us, 0 Asvins, w T ith those aids.
21 Whrerewith ye served Krisanu where the* shafts were shot,
and helped the young man's horse to swiftness in the race;
Wherewith ye bring delicious honey to the bees,—Come hither
unto us, O Asvins, with those aids.
stronghold which the Asvins saved from burning, either through the instru¬
mentality of a man called Jathara or by means' of the rain-clouds. He ac¬
cordingly renders : ‘ By means of which, at Patharfl, through the power of
Jathara (violence of the rain-clouds) the fire did not flame up, though
prepared and lighted on the way.’ The passage is difficult, and the interpreta¬
tions put upon the words by Sayan a certainly appear to be forced, but on the
whole I think it safer to follow his guidance. I may observe here that * na,*
which in the Veda means both‘not’and ‘like’ sometimes makes the mean¬
ing of a passage uncertain. In this line S&yana takes it in the latter sense,
and Ludwig in the former.
Sarydta: perhaps the same as Saryftti, a son of Manu Vaivasvata.
18 Anpirases : the text has Angiras only in the singular form, which may
stand, as Ludwig remarks, for the dual. Wilson, following Sftyana, translates :
‘Angiras, (praise the Asvins).’ S&yatia supposes the Rialn to address himself
by this title. Benfey joins angiras with the following word, making angiro *
mdnasd , ‘through affection for the Angirases,’
The flood of milk; the cows shut up in the oave, that is, the rain-clouds
prevented from pouring out their water.
Manu : see verse 16.
19 Vimada: a Rishi, whose name occurs again in 1.116. 1 ; 117. 20 j VIII.
9. 15 ; X. 20. 10 \ and X. 23. 7. The wife is said to have been the daughter
of Purumitra.
The ruddy cows: perhaps the red rain-clouds.
Sudds ; son of Pijivana. See I. 47. 7.
20 Bhujyu: see note on verse 6. Adhrigu, taken by S&yana as a proper name
is said to have been' a sacrificer of the Gods. Eitastup is called a Rishi!
S&yana takes suhhdrdm as an adjective, hut has to supply iskam food for it -
to qualify. J
’ ^ ie ^resrhii of the Avesta ; one of the guardians of the
celestial Soma. See IV. 27.3.
The young man: whose horse was aided, was Purukutsa.
HYMN 113.]
THE MIG VEDA.
149
22 Wherewith ye speed the hero as he fights for kiiie in hero
battle, in the strife for land and sons,
•Wherewith ye safely guard his horses and his ear,—Come
hither unto us, 0 Asvins, with those aids.
23 Wherewith ye, Lords of Hundred Powers, helped Kutsa, son
of Arjuni, gave Turviti and Dabhiti strength*
Favoured Dhvasanti and lent Purushanti help,—Come hither
unto us, 0 As vins, with those aids.
24 Make ye our speech effectual, 0 ye Asvins, and this our hymn,
ye mighty Wonder-Workers.
In luckless game I call on you for succour: strengthen us also
on the field of battle.
25 With undiminished blessings, 0 ye Asvins, for evermore both
night and day protect us.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CXIIL Dawn.
This light is come, amid all lights the fairest; born is the bril¬
liant, far-extending brightness.
Night, sent away for Savitar’s uprising, hath yielded up a birth¬
place for the Morning.
2 The Fair, the Bright is come with her white offspring; to her
the Dark One hath resigned her dwelling.
Akin, immortal, following each other, changing their colours
both the heavens move onward.
3 Common, unending is the Sisters’ pathway; taught by the
Gods, alternately they travel.
Fair-formed, of different hues and yet one-minded, Night and
Dawn clash not, neither do they tarry.
4 Bright leader of glad sounds, our eyes behold her; splendid
in hue she hath unclosed the portals. *
23 Kutsa: has been mentioned before as a favourite of Indra. See I.
51. 6. Turviti: see I. 36. 18. Habhiti: see II. 13. 9 ; 15. 9 ; IV. 30. 21 ;
VI. 20. 13 ; 26. 6. Purushanti: a liberal prince. See IX. 5. 8. 3.
-24 In luckless game : a metaphor borrowed from dicing ; that is,' in a time
of difficulty, perhaps the eve of a desperate battle. S&yana, following a dif¬
ferent derivation of the word, explains it, in the absence of light, or in the
last watch of night, when the Asvins are especially to he worshipped.
1 Savitar: the Sun.
2 Her white of spring; white clouds that attend her. Or the word in the
text may be rendered * bright offspring,’ the Sun whom she precedes.
Both the heavens: or Day and Night.
• 4 Leader of glad sounds; awakener of ‘ the charm of earliest birds 1 2 and
the joyful voices of other animals.
150 TEE HYMNS OF {BOOK L
She, stirring tip the world, hath shown us riches Dawn hath
awakened every living creature.
5' Rich Dawn, she sets afoot the coiled-up sleeper, one for enjoy¬
ment, one for wealth or worship,
Those who saw little for extended vision. All living’ creature’s
hath the Dawn awakened.
6 One to high sway, one to exalted glory, one to pursue hfs gain,
and one his labour:
All to regard their different vocations, all moving creatures
hath the Dawn awakened.
7 We see her there, the Child of Heaven, apparent, the young
Maid, flushing in her shining raiment.
Thou sovran* Lady of all earthly treasure, flush on us here-,
auspicious Dawn, this morning’.
8 She, first of 1 endless moms to come hereafter, follows the path
of moms that have departed.
Dawn, at her rising, Urges forth the living :• him who is dead
she wakes not from his slumber.
9 As thou, Dawn,, hast caused Agni to be kindled, and with the
Sun's eye hast revealed creation.
. And hast awakened men to offer worship, thou hast performed,
for Gods, a noble service.
10 How long a time, and they shall be together,—Dawns that
have shone and Dawns to shine hereafter ?
She yearns for former Dawns with eager longing, and goes forth
gladly shining with the* others.
11 Gone are the men who in the days before us looked on the
rising of the earlier Morning.
We, we the living, now behold her brightness, and they come
nigh who shall hereafter see her.
5 Those who saw little: during the darkness of night.
6 This verr...■ V to a division into four castes or classes, regal
and military', ■■■ ■ ■■■■...' . and-servile; But verses 4, 5, 6- seem to be
separated by : .' ■ she rest of the Hymn, and may perhaps be a
later addition to it.
9 Caused Agni to he hindled: daybreak being the proper time for lighting
the sacrificial fires.
10 The meaning appears to be : How long have we to live? When will
all our future Dawns be with those that have passed away ? Wilson, follow -
nig S&yapa, translates : ‘ For how long a period is it that the dawns have
risen ? For how long a period will they rise ? *
She yearns : the Dawn that now shines as the first of Dawns to come is
already eager to join those that have past.
HYMN 113J
TUN RIGVNDA.
151
12 Foe-chaser, bora of Law, the Law’s protectress, joy-giver, waker
of all pleasant voices,
Auspicious, bringing food for Gods’ enjoyment, shine on us
here, most bright, 0 Dawn, this morning.
13 From days eternal hath Dawn shone, the Goddess, and shows
this light to-day, endowed with riches.
So will she shine on days to come; immortal she moves on in
her own strength, undecaying.
14 In the sky’s borders hath she shone in splendour: the Goddess
hath thrown off the veil of darkness.,
Awakening* the world with purple horses, on her well-harnessed
chariot Dawn approaches.
15 Bringing all life-sustaining blessings with her, showing herself
she sends forth brilliant lustre.
Last of the countless mornings that have vanished, first of
bright morns to come hath Dawn arisen.
16 Arise ! the breath, the life, again hath reached us: darkness
hath passed away, and light approaoheth.
She for the Sun hath left a path to travel: we have arrived
where men prolong existence.
17 Singing the praises of refulgent Mornings with his hymn’s web
the priest, the poet, rises.
Shine then to-day, rich Maid, on him who lauds thee, shine
down on us the gift of life and offspring.
18 Dawns giving sons all heroes, kine and horses, shining upon
the man who brings oblations,—
These let the Soma-presser gain when ending his glad songs
louder than the voice of V&yu.
19 Mother of Gods, Aditi’s form of glory, ensign of sacrifice, shine
forth exalted.
Rise up, bestowing praise on our devotion: all-bounteous, make
us chief among the people.
20 Whatever splendid wealth the Dawns bring with them to bless
the man who offers praise and worship,
Even that may Mitra, Varuna vouchsafe us, and Aditi and
Sindhu, Earth and Heaven.
12 Evil spirits vanish when Dawn appears. She comes in accordance with
the eternal law of the universe which she observes and guards. Her coming
is the signal for men to offer oblations to the Gods.
16 Where men prolong existence: a new life begins at the return of day-light.
17 His hymn’s web ; the words which he weaves, or carefully composes.
18 Louder than the voice of Vdyu: louder even than the roaring of the
wind. Wilson translates: ‘At the conclusion of his praises, (enunciated),
like the wind, (with speed),’
152 TEE HYMNS OF [BOOK /.
HYMN CXIV. Rudra.
To the strong Rudra bring we these our songs of praise, to
him the Lord, of Heroes, with the braided hair,
•That it be well with all our cattle and our men, that in this
village ill be healthy and well-fed.
. 2 Be gracious unto us, 0 Rudra, bring us joy; thee, Lord of
Heroes, thee with reverence will we serve.
Whatever health and strength our father Manu won by sacrifice
may we, under thy guidance, gain.
■ 3 By worship of the Gods may we, 0 Bounteous One, 0 Rudra,
gain thy grace, Ruler of valiant men.
Come to our families, bringing them bliss: may we, whose
heroes are uninjured, bring thee sacred gifts.
4 Hither we call for aid the wise, the wanderer, impetuous Rudra,
perfecter of sacrifice.
May he repel from us the anger of the Gods : verily«we desire
his favourable grace.
5 Him with the braided hair we call with reverence down, the
wild-boar of the sky, the red, the dazzling shape.
May he, his hand filled full of sovran medicines, grant us pro¬
tection, shelter, and a home secure.
6 To him the Maruts’ Father is this hymn addressed, to streng¬
then Rudra’s might, a song more sweet than sweet.
Grant us, Immortal One, the food which mortals eat: be
gracious unto me, my seed, my progeny.
7 0 Rudra, harm not either great or small of us, harm not the
growing boy, harm not the full-grown man.
Slay not a sire among us, slay no mother here, and to our
own dear bodies, Rudra, do no harm.
8 Harm us not, Rudra, in our seed and progeny, harm us not
in the living, nor in cows or steeds.
Slay not our heroes in the fury of thy wrath. Bringing
oblations evermore we call to thee.
1 Rudra,: generally explained as the Roarer, from the sound of stormy
winds, the God of tempests and father of the Maruts. He is called Kapar -
din as wearing hair braided and knotted like a cowry shell (kaparda). Prof.
Pischel (Yedische Studien, I. 55. sqep) derives Rudra (the Red, the Brilliant)
from a lost root rud, to be red.
2 Won by sacrifice : that is, as an institute of earliest sacrifice, enabled us
to obtain by offerings to the Gods.
HYMN 115.]
THE RIGVEDA.
153
9 Even as a herdsman I have brought thee hymns of praise :
0 Father of the Maruts, give us happiness.
Blessed is thy most favouring benevolence, so, verily, do we
desire thy saving* help.
10 Far be thy dart that killeth men or cattle : thy, bliss be with
us, 0 thou Lord of Heroes.
Be gracious unto us, 0 God, and bless us, and then vouchsafe
us doubly-strong protection.
11 We, seeking help, have spoken and adored him : may Budra,
girt by Maruts, hear our calling.
This prayer of ours may Yaruna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven.
HYMN CXY. Stay a.
The brilliant presence of the Gods hath risen, the eye of
Mitra, Yaruna and Agni.
The soul of all that movetli not or moveth, the Sun hath
filled the air and earth and heaven.
2' Like as a young man followeth a maiden, so doth the Sun
the Dawn, refulgent Goddess:
Where pious men extend their generations, before the
Auspicious One for happy fortune.
3 Auspicious are the Sun’s Bay-coloured Horses, blight, chang¬
ing hues, meet for our shouts of triumph.
Bearing our prayers, the sky’s ridge have they mounted, and
in a moment speed round earth and heaven.
4 This is the Godhead, this the nrght of Surya : he hath
withdrawn what spread o’er woi*k unfinished.
When he hath loosed his Horses from their station, straight
over all Night spreadeth out her garment.
9 Even as a herdsman: as a herdsman prays for the well-being of his
cattle, so the poet prays for the prosperity of those for whom lie speaks.
2 The exact meaning of the second line is somewhat -uncertain. As I
have rendered it, in accordance with Ludwig, it reminds one of Shelley’s,
< Han, the imperial shape, then multiplied His generations under the pavilion
Of the Sun’s throne.’ Wilson, following S£ ‘ ''' ■ *At which
season pious men perform (the ceremonies , S&yaua
proposes an alternative rendering by taking yng^tni (generations, ^ ages,) to
mean ‘ yokes for ploughs’; { for, at this season, men seeking to propitiate the
gods by the profit which agriculture yields, equip their ploughs.’
4 He hath withdrawn ; that is, says Wilson, ‘ the cultivator or artisan
desists from his lat .■ unfinished, upon the setting of the sun*;
when the sun 2 * 4 has . ■ * *. / himself) the diffused (light which ha#
been shed) upon the unfinished task,’
154 THE HYMNS OF [BOOK I,
5 In the sky's lap the Sun this form assumeth that Varuna and
Mitra may behold it.
His Bay Steeds well maintain his power eternal, at one time
bright and darksome at another.
6 This day, f O Gods, while Surya is ascending, deliver us from
trouble and dishonour.
This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sin:lhu, Earth and Heaven.
HYMN GXVI. Asvins.
I trim like grass my song for the Nasatyas, and send their
lauds forth as the wind drives rain-clouds,
Who, in a chariot rapid as an arrow, brought to the youthful
Vimada a consort,
2 Borne on by rapid steeds of mighty pinion, or proudly trust¬
ing in the Gods' incitements.
That stallion ass of yours won, 0 Nasatyas, that thousand in
the race, in Yama's contest.
3 Yea, Asvins, as a dead man leaves his riches, Tugra left Bhuj-
yu in the cloud of waters.
Ye brought him back in animated vessels, traversing air, un¬
wetted by the billows.
4 Bhujyu ye bore with wingfcd things, Nasatyas, which for three
nights, three days full swiftly travelled.
To the sea's farther shore, the strand of ocean, in three cars,
hundred-footed, with six horses.
5 Ye wrought that hero exploit in the ocean which giveth no
support, or hold, or station,
What time ye carried Bhujyu to his dwelling, borne in a ship
with hundred oars, 0 Asvins.
5 His power eternal , as maker and ruler of day and night.
This Hymn and the five following are ascribed to the Rishi Kakshiv&n,
1 Grass: the sacred grass which is spread on the altar.
Ndsatyas: a common name of the Asvins. See I. 3. 3.
Vimuda: the Asvins assisted Vimada, who was attacked when returning
home with his newly-won bride, whom they carried to his house in their own
chariot. Most of the deeds asm bed to the Asvins in this hymn have been
mentioned in I. 112.
2 Stallion ass ; that draws the car of the Asvins. See I. 34. 9.
Yama's contest: apparently the race instituted by the Gods when Praj&pati
(here represented by Yama) gave his daughter Suryft in marriage to King
Soma, the Moon, as related in Aitareya-Br&hmana, IV. 2. See Ehni, Der My-
thus des Yama, p. 160.
8 Bhujyu : see I. 112. 6.
5 ‘ This/ observes Wilson, f is a rather unintelligible account of a sea-voy¬
age, although the words of the text do not admit of any other rendering.’
HTMH116.]
THE RIG VEDA.
155
6 The white horse which of old ye gave Aghasva, Asvins, a gift
to be his wealth for ever,—
Still to be praised is that your glorious present, still to be
famed is the brave horse of Pedu.
7 0 Heroes, ye gave wisdom to Kakshivan who ^sprang from
Pajra’s line, who sang your praises.
Ye poured forth from the hoof of your strong charger a hun¬
dred jars of wine as from a strainer
8 Ye warded off with cold the fire’s fierce burning ; food very
* rich in nourishment ye furnished.
Atri, cast downward in the cavern, Asvins, ye brought, with
all his people, forth to comfort.
9 Ye lifted up the well, 0 ye N&satyas, and set the base on high
to open downward.
Streams flowed for folk of Gotama who thirsted, like rain to
bring forth thousandfold abundance.
10 Ye from the old Chyav&na, 0 Nasatyas, stripped, as ’twere
mail, the skin upon his body,
Lengthened his life when all had left him helpless, Dasras t
and made him lord of youthful maidens.
11 Worthy of praise and worth the winning, Heroes, is that your
favouring succour, 0 Nasatyas,
What time ye, knowing well his case, delivered Vandana from
the pit like hidden treasure.
12 That mighty deed of yours, for gain, 0 Heroes, as thunder
heraldeth the rain, I publish,
When, by the horse’s head, Atharvan’s offspring Dadhyach
made known to you the Soma’s sweetness.
6 Ayh&sva; another name of Pedu ; or an epithet of Pedu ‘ having bad or
vicious horses.’ Pedu was a royal Rishi who worshipped the Asvins and was
thus rewarded.
7 KakshMn : a famous Rishi, (see 1.18. 1,) a descendant of the Pajras or
Angirases. Strong charger: that is, the ■ ~ * 1_ ud, from which the
Asvins poured down copious showers. Of. ■ ■ 1 ■ 1 ■ » i of the horse Pegasus
and the fountain Hippocrene.
8 Atri •* see I. 112. 7.
9 The well ; that is the watery cloud. This deed is ascribed to the Maruts
in I. 85. 11.
10 Dasras; a name of the Asvins ; Wonder-Workers, or Mighty Ones.
11 Vandana ; see I. 112. 5.
12 By the horses head: e Indra, having taught the sciences called Pravav-
gyavidyd and Madhuvidyit to Dadhyach, threatened that he would cut off his
head if ever he taught them to any one else. The Asvins prevailed, upon him
to teach them the prohibited knowledge, and, to evade Indra’s threat, took off
the head of the sage, replacing it by that of a horse.’—Wilson. See I. 84. 13,
156 THE HYMNS OF {WOK b
13 In the great rite the wise dame called, Nasatyas, you, Lords
of many treasures, to assist her.
Yc heard the weakling’s wife, as ’twere an order, and gave to
her a son Hiranyahasta.
14 Ye from tjie wolfs jaws, as ye stood together, set free the quail,
0 Heroes, 0 Nasatyas.
Ye, Lords of many treasures, gave the poet his perfect vision
as he mourned his trouble.
15 When in the time of night, in Khela’s battle, a leg was severed
like a wild bird’s pinion,
Straight ye gave YispaM a leg of iron that she might move
what time the conflict opened.
16 His father robbed Rijrasva of his eye-sight who for the she-wolf
slew a hundred wethers.
Ye gave him eyes, N&satyas, Wonder-Workers, Physicians, that
he saw with sight uninjured.
17 The Daughter of the Sun your car ascended, first reaching as
it were the goal with coursers.
All Deities within their hearts assented, and ye, Nasatyas, are
close linked with glory,
*18 When to his house ye came, to Divodasa, hasting to Bharad-
vaja, 0 ye Asvins,
The car that came with you brought splendid riches : a por¬
poise and a bull were yoked together.
13 The weakling's wife : or Yadhrimatl, which has that meaning.
14 Set free the quail: see I. 112. 8.
_ 15 Khela's battle: the Commentator says that Khela was a Rdjd, whose
illative Yispal4 lost a foot in battle and received an iron leg from the Asvins
at the prayer of Agastya, Khela’s family priest. See I. 112. 10.
16 RljnUva, mentioned in I. 101.17, was one of the sons of Vrishftgir. The
she-wolf for whonfhe slaughtered the sheep was one of the asses of the Asvins
in disguise, and the Asvins consequently restored to him the eye-sight of which
his angry father had deprived him.
17 The Daughter of the Sun : 1 Surya, it is related, was desirous of giving
his daughter SCtryA to Soma ; but all the gods desired her as a wife. They
agreed that he who should first reach the sun, as a goal, should wed the dam¬
sel. The Asvins were victorious ; and Sfiryd, well pleased by their success,
rushed immediately into their chariot.’—Wilson. See note on verse 2 of tills
hymn.
18 Divoddsa: see I. 112. 14. His family priest was one of the Bharad-
•vfijas. The Asvins, it is said, yoked the poi'poise and the bull together as a
proof of power.
HYMN 117 .]
TUB RIGVEDA.
157
19 Ye, bringing wealth with rule, and life with offspring, life rich
in noble heroes, 0 Nasatyas,
Accordant came with strength to Jahnu’s children who offered
you thrice every day your portion.
20 Ye bore away at night by easy pathways Jahuslja compassed
round on every quarter,
And, with your car that cleaves the foe asunder, Nasatyas
ne’er decaying ! rent the mountains.
21 One morn ye strengthened Vasa for the battle, to gather spoils
that might be told in thousands.
With Indra joined ye drove away misfortunes, yea, foes of
Prithusravas, 0 ye Mighty.
22 From the deep well ye raised on high the water, so that Eich-
atka’s son, Sara, should drink it;
And with your might, to help the weary Sayu, ye made the
barren cow yield milk, Nasatyas.
23 To Visvaka, Nasatyas ! son of Krishna, the righteous man
who sought your aid and praised you,
Ye with your powers restored, like some lost creature, his son
Vishnapu for his eves to look on.
24 Asvins, ye raised, like Soma in a ladle, Kebha, who for ten
days and ten nights, fettered
Had lain in cruel bonds, immersed and wounded, suffering
sore affliction, in the waters.
25 I have declared your wondrous deeds, 0 Asvins : may this be
mine, and many kino and heroes.
May I, enjoying lengthened life, still seeing, enter old age
as ’twere the hous’e I live in.
HYMN CXYIL Asvins,
Asvins, your ancient priest invites you hither to gladden you
with draughts of meath, of Soma.
Our gift is on the grass, our song apportioned : with food and
strength come hither, 0 N&satyas.
19 Jalum's children; Jahnu was a Maharshi or great Itishi.
21 Yum: seel. 112. 10. Prithusravas appears to be identical with Pri-
thusravas Kdnfcba, mentioned in VIII. 46. 21, whose family priest was Vasa.
22 Sayu: lias been mentioned in I. 112. 16. Of Sara in this verse and of
Visvaka, Krishna, and Vishn&pu in the next we are only told that they were
Bishis.
24 Rehha: see I. 112. 5.
25 May this he mine: may I be master of this place or district, a substan¬
tive of some such signification being understood.
153 THE HYMNS OF [BOOK I.
2 That car of yours, swifter than thought, 0 Asvins, which
drawn by brave steeds cometh to the people,
Whereon ye seek the dwelling of the pious,—come ye thereon
to our abode, 0 Heroes.
3 Ye -freed sage Atri, whom the Five Tribes honoured, from the
strait pit, ye Heroes, with his people,
Baffling the guiles of the malignant Dasyu, repelling them, ye
Mighty, in succession.
4 Rebha the sage, ye mighty Heroes, Asvins! whom, like a
horse, vile men had sunk in water,—
Him, wounded, with your wondrous powers ye rescued: your
exploits of old time endure for ever.
5 Ye brought forth Yandana, ye Wonder-Workers, for triumph,
like fair gold that hath been buried,
Like one who slumbered in destruction’s bosom, or like the
Sun when dwelling in the darkness.
6 Kakshivan, Pajra’s son, must laud that exploit of yours,
Nasatyas, Heroes, ye who wander!
When from the hoof of your strong horse ye showered a
hundred jars of honey for the people.
.7 To Krishna’s son, to Visvaka who praised you, 0 Heroes, ye
restored his son Vishnapu.
To Ghoshk, living in her father’s dwelling, stricken in years,
ye gave a husband, Asvins.
8 Rushati, of the mighty people, Asvins, ye gave to Syava of
the line of Kanva.
This deed of yours, ye Strong Ones, should be published, that
ye gave glory to the son of Nrishad.
9 0 Asvins, wearing many forms at pleasure, on Pedu ye bestow¬
ed a fleet-foot courser,
•Strong, winner of a thousand spoils, resistless, the serpent-
slayer, glorious, triumphant.
3 Atri: see I. 116. 8. The Five Tribes: are the confederate Aryan families
named in the note to I. 7. 9.
4 Rebha: see I. 112. 5. Like a horse: sunk deep in water like a horse when
he is bathed in a river.
f> Vandana: seel. 116. 11.
6 KaksJitvdn: see I. 116. 7. Strong horse: see I. 116. 7.
7 Ghoshd: KakshiVein’s daughter, said to have been afflicted with leprosy
and healed by the Asvins, who found her a husband.
8 St/dva: a Rishi whom the Asvins cured of leprosy, and enabled to marry
Kushati. The son of Nrishad: Kanva or his descendant Sy&va.
9 Pedu; see I. 116. 6. The serpent-slayer ; see XX. 88. 4, and Hymns of the
Atharva-veda, X. 4. 47.
HYMN 117 .]
THE BIG VEDA.
159
10 These glorious things are yours, ye Bounteous Givers; prayer,
praise in both worlds are your habitation.
0 Asvins, when the sons of Pajra call you, send strength with
nourishment to him who knoweth.
11 Hymned with the reverence of a son, O Asvins, ye Swift Ones
giving booty to the singer,
Glorified by Agastya with devotion, established Vis pal a again,
N&satyas.
12 Ye Sons of Heaven, ye Mighty, whither went ye, sought ye
for his fair praise the home of Kavya,
When, like a pitcher full of gold, 0 Asvins, on the tenth day
ye lifted up the buiied ?
13 Ye with the aid of your great powers, 0 Asvins, restored to
youth the ancient man Chyav&na.
The Daughter of the Sun with all her glory, 0 ye Nasatyas,
chose your car to bear her,
14 Ye, ever-youthful Ones, again remembered Tugra, according
to your ancient manner: *
With horses brown of hue that flew with swift wings ye
brought back Bhujyu from the sea of billows.
15 The son of Tugra had invoked you, Asvins; borne on he went
uninjured through the ocean.
Ye with your chariot swift as thought, well-harnessed, carried
him ofl‘ 0 Mighty Ones, to safety,
lfi The quail had invocated you, 0 Asvins, when from the wolfs
devouring jaws ye freed her.
With conquering car ye deft the mountain’s ridges; the off¬
spring of Visvaeh fe killed with poison. ■
17 He whom for furnishing a hundred wethers to the she-wolf,
his wicked father blinded,-—
To him, Hijrasva, gave ye eyes, 0 Asvins; light to the blind
ye sent for perfect vision.
11 Agastya: the family priest of Ivhela. Seel. 116. 15.
12 Kdvya: Usan&, son of Kavi. Seel. 83. 6. The buried: Keblia. The
meaning is, ‘ why did ye delay so long the rescue of Rebha ? ’
13 Chyav&na: see X. 116. 10. The Daughter of the Sun ; see I. 116. 17.
14 Ye brought back Bhujyu: see I. 116. 3.
16 The quail: see I. 116. 14. Visvdch: said to be an Asura or fiend.
17 Bijrdsva: seel. 116, 16.
160 THE HYMNS OF [BOOK /.
18 To bring the blind man joy thus cried the she-wolf: 0 Asvins,
0 ye Mighty Ones, 0 Heroes,
For me Rijrasva, like a youthful lover, hath cut piecemeal ono
and a hundred wethers.
19 Great and weal-giving is your aid, 0 Asvins, ye. objects of all
thought, made whole the cripple.
Purandhi also for this cause invoked you, and ye, 0 Mighty,
came to her with succours.
20 Ye, Wonder-Workers, filled with milk for Sayu the milkless
cow, emaciated, barren;
And by your powers the child of Purumitra ye brought to
Vimada to be hip consort.
21 Ploughing and sowing barley, 0 ye Asvins, milking out food
for men, ye Wonder-Workers,
Blasting away the Dasyu with your trumpet, ye gave far-spread¬
ing light unto the Arya.
22 Ye brought the horse’s head, Asvins, and gave it unto Dadh-
yacb the offspring of Atharvan.
True, he revealed to you, 0 Wonder-Workers, sweet Soma,
Tvashtar’s secret, as your girdle.
23 0 Sages, evermore I crave your favour: be gracious unto all
' my prayers, 0 Asvins.
Grant me, Nasatyas, riches m abundance, wealth famous and
accompanied with children.
24 With liberal bounty to the weakling’s consort ye, Heroes, gave
a son Hiranyahasta;
And Sy&va, cut into three several pieces, ye brought to life
again, 0 bounteous Asvins.
25 These your heroic exploits, 0 ye Asvins, done in the days of
old, have men related.
May we, addressing prayer to you, ye Mighty, speak with
brave sons about us to the synod.
19 Purandhi: or as SAyana explains, 4 the wise maid,’ Ghoshd,.
20 Sayu: see I. 112. 16 ; and I. 116. 22. Vimada: see I. 112. 19.
22 Dadhyach; seel. 116. 12. As your girdle: to strengthen and support
you.
24 The weakling's consort: see I. 116.13. Sydva: cut to pieces by the
Asuras, was made whole by the Asvins,
25 The synod: the congregation of worshippers.
IIYMN 118 .] THE RIG VEDA. 161
HYMN CXYIIL Asvins.
Flying, with falcons, may your chariot, Asvins, most gracious,
bringing friendly help, come hither,—
Your chariot, swifter than the mind of mortal, fleet as the
wind, three-seated,-,, 0 ye Mighty. •
2 Come to us with your chariot triple seated, three-wheeled, of
triple form, that rolleth lightly.
Fill full our cows, give mettle to our hprses, and make each
hero son grow strong, 0 Asvins.
3 With your well-rolling car, descending swiftly, hear this the
press-stone ? s song, ye Wonder-Workers.
How then have ancient sages said, 0 Asvins, that ye most
swiftly come to stay affliction ?
4 0 Asvins, let your falcons bear you hither, yoked to your
chariot, swift, with flying pinions,
Which, ever active, like the airy eagles, carry you, 0 Nasatyas,
to the banquet.
5 The youthful Daughter of the Sun, delighting in you, ascend¬
ed there your chariot, Heroes.
Borne on their swift wings let your beauteous horses, your
birds of ruddy hue, convey you near us.
6 Ye raised up Yandana, strong Wonder-Workers! with great
might, and with power ye rescued Rebha.
From out the sea ye saved the son of Tugra, and gave his
youth again unto Chyav&na.
7 To Atri, cast down to the fire that scorched him, ye gave, O
Asvins, strengthening food and favour.
Accepting his fair praises with approval, ye gave his eyes again
to blinded Kanva.
8 For ancient Sayu in his sore affliction ye caused his cow to
swell with milk, 0 Asvins.
The quail from her great misery ye delivered, and a new leg
for Vispala provided.
9 A white horse, Asvins, ye bestowed on Pedu, a serpent-slaying
steed sent down by Indra, > ‘
Loud-neighing, conquering the foe, high-mettled, firm-limbed
and vigorous, winning thousand treasures.
10 Pnch as ye are, 0 nobly bom, 0 Heroes, we in our trouble call
on you for succour.
5 In this and the following verses most of the wonderful deeds of the
Asvins mentioned in the preceding hymn are briefly referred to,
11
162 THE HYMNS OF [BOOH L
Accepting these our songs, for our well-being come to us on
your chariot treasure-laden.
11 Come unto us combined in love, Nasatyas; come with the fresh
swift vigour of the falcon.
Bearing oblations I invoke you, Asvins, at the first break of
everlasting morning.
HYMN OXIX. Asvins.
Hither, that I may live, I call unto the feast your wondrous
car, thought-swift, borne on by rapid steeds,
With thousand banners, hundred treasures, pouring gifts,
promptly obedient, bestowing ample room.
2 Even as it moveth near my hymn is lifted up, and all the re¬
gions come together to sing praise.
I sweeten the oblations; now the helpers come, tjrjani hath,
0 Asvins, mounted on your car. —i __
3 When striving man with man for glory they have mot, briskj
measureless, eager for victory in fight,
Then verily your car is seen upon the slope when ye, 0 Asvins,
bring some choice boon to the prince.
4 Ye came to Bhujyu while he struggled in the flood, with flying
birds, self-yoked, ye bore him to his skes.
Ye went to the far-distant home, 0 Mighty Ones; and famed
is your great aid to Divodasa given.
5 Asvins, the car which you had yoked for glorious show your
own two voices urged directed to its goal.
Then she who came for friendship, Maid of noble birth, elected
you as Husbands, you to be her Lords.
6 Rebha ye saved from tyranny; for Atri’s sake ye quenched
with cold the fiery pit that compassed him.
Ye made the cow of Sayu stream refreshing milk, and Van-
dana was holpen to extended life.
2 Urjdnt: strength, personified. According to S&yano, tfrj&iii is Suryd
the daughter of the Sun.
3 Upon the slope: that is, of the sky.
4 Bhujyu , and other persons and incidents referred to in this hymn have
been mentioned in 1.116.
6 She who came for friendship : S&ryd. The meaning seems to be, as
Ludwig says, that she came intending to avail herself of the services of the
Asvins as bridesmen, and that they became her bridegrooms instead.
THE RIGVEDA.
HYMN 120.3
MS
7 Doars of marvels, skilful workers, ye restored Vandana, like a
car, worn out with length of days.
' From earth ye brought^ the sage to life in wondrous mode:
be your great deeds done here for him who honours you.
B Ye went to him who mourned in a far distant place, him who
was left forlorn by treaehery of. his sire.
Rich with the light of heaven was then the help ye gave, and
marvellous your suceour when ye stood by him.
% To you in praise of sweetness sang the honey-bee : Ausija
calleth you in .Soma’s rapturous joy.
Ye drew unto yourselves the spirit of Dadhyaeh, and then the
horse’s head uttered his words to you.
10 A horse did ye provide for Pedu, excellent, white, 0 ye Asvins,
conqueror of combatants,
Invincible in war by arrows, seeking heaven, worthy of fame,
like Indra, vanquisher of men.
HYMN CXX. Asvins*
Asvins, what praise may win your grace ? Who may be pleas¬
ing to you both ?
How shall the ignorant worship you ?
2 Here let the ignorant ask the means of you who know—for
none beside you knoweth aught—
Not of a spiritless mortal man.
3 Such as ye are, all-wise, we call you. Ye wise, declare to us
this day accepted prayer.
Loving you well your servant lauds you.
8 To him who mourned: Bhujyu.
9 The honey-bee ; meaning Ausija or the son of Uaij, the sage KakshMn.
With regard to the legends recounted in these hymns to the Asvins, Hr,
Muir remarks. (0. & Texts, V. 248) : ‘The deliverances of Rebha, Yandana,
paravrij, Bhujyu, Chyav&na, .and others are .explained by Professor Benfey
(following Dr. Kuhn and Professor Muller,) as referring to certain physical
phenomena with winch the Asvins are supposed by these scholars to be con¬
nected. But this allegorical method of ~ eems unlikely to be
correct, as it is difficult to suppose that ■ ■ - in question should
have been alluded to under such a variety of names and circumstances. It
.appears, therefore, to be more probable that the risliis merely refer to certain
legends’which were popularly current of interventions of the Asvins in behalf
of the persons whose names are mentioned.'
Parts of this Hymn are difficult and olecure. The first nine stanzas are
In nine different metres.
% Iu line 2 I adopt Ludwig’s emendation akratau for aJcrau of the text.
164
THE HYMNS OF ' [BOOK L
4 Simply, ye Mighty Ones, I ask the Gods of that wondrous
oblation hallowed by the mystic word.
Save us from what is stronger, fiercer than ourselves.
5 Forth go the hymn that shone in Ghosha Bhrigu’s like, the
song wherewith the son of Pajra worships you,
Like some wise minister.
Q Hear ye the song of him who hastens speedily, 0 Asvins, I
am he who sang your praise,
Hither, ye Lords of Splendour, hither turn your eyes.
7 For ye were ever nigh to deal forth ample wealth, to give the
wealth that ye had gathered up.
As such, ye Vasus, guard us well, and keep us safely from the
wicked wolf.
8 Give us not up to any man who hateth us, nor let our milch-
cows stray, whose udders give us food,
Far from our homes without their calves.
• 9 May they who love you gain you for their Friends. Prepare ye
us for opulence with strengthening food,
Prepare us for the food that floweth from our cows.
10 1 have obtained the horseless car of Asvins rich in sacrifice,
And I am well content therewith.
11 May it convey me evermore : may the light chariot pass from
men
To men unto the Soma draught.
12 It holdeth slumber in contempt, and the rich who enjoyeth
not:
Both vanish quickly and are lost,
HYMN CXXI.
Inch* a.
When will men’s guardians hasting hear with favour the song
of Angiras’s pious children ?
When to the people of the home he cometh, he strideth to the
sacrifice, the Holy.
4 Hollowed by the mystic word : by the exclamation vdshat , used in making
an oblation to a God with fire. This word is of the most essential importance
in sacrifice, but if carelessly and inconsiderately used its effects are deadly,
and against these the Rishi* prays for protection.
5 Ghosha: S&yana says that Suhastya, the son of GhosM, is intended.
The son of Pajra: one of the descendants of the Angirases ; here, accord¬
ing to S&yana, the Hishi Kakshtv&n.
In this Hymn, as in the preceding, there are several very obscure passages
which can only eonjecturally be translated and explained.
THE RIG VEDA.
165
HYMN 121.]
2 He stablislied heaven ; he poured forth, skilful worker, the
wealth of kine, for strength, that nurtures heroes.
The Mighty One his self-born host 4 regarded, the horse’s mate,
the mother of the heifer.
3 Lord of red dawns, he came victorious, daily to the Angirases 1
former invocation*
His bolt and team hath he prepared, and stablished the heaven
for quadrupeds and men two-footed.
4 In joy of this thou didst restore, for worship, the lowing com¬
pany of hidden cattle.
When the three-pointed one descends with onslaught he opens
wide the doors that Gause man trouble.
5 Thine is that milk which thy swift-moving Parents brought
down, a strengthening genial gift for conquest;
When the pure treasure unto thee they offered, the milk shed
from the cow who streameth nectar.
6 There is he born. May the Swift give us rapture, and like the
Sun shine forth from yonder dawning,
Indu, even us who drank, whose toils are offerings, poured
from the spoon, with praise, upon the altar,
2 The Mighty One : Indra is here said to have regarded or looked on the
host horn from, or produced by him, that is, perhaps, the heaven and the
earth in general. Specially has he regarded the animals in which the wealth
of the people chiefly consists, among which the mare and the cow naturally
hold the chief place. Ludwig would read mdtaram gdm instead of -mdtaram
g6h. He thinks that the mate of the horse (Sftrya) is the earth, the motherly
cow. Sftyana says that Indra in sport made a mare bring forth a calf, and
Wilson following him translates ; ‘ he made the female of the horse unnatur¬
ally the mother of the cow.’
4 In joy of this : in the rapture arising from drinking this Soma juice.
The lowing company of hidden cattle: the rain-clouds carried off and kept
concealed by tbe Panis.
The three-pointed one: apparently the thunderbolt. Sftyana takes it to
mean Indra (elevated as a triple crest in the three worlds). He : Indra.
5 Thy slvift-moving Parents ; Heaven and Earth.
6 The Swift: the swiftly flowing and efficacious Indu or Soma.
Whose toils are offerings: whose drops of sweat, as we labour in our sacred
duties, count as oblations to the Gods whom we serve.
Prom yonder dawning ,* probably an indication of time only.
m TEE HYMNS OF [BOOK I,
7 When the wood-pile, made of good logs, is ready, at the Sun's
worship to bind fast the Bullock,
Then when thou shinest forth through days of action for the-
Car-borne, the Swift, the Cattle-seeker.
8 Eight steads thou brightest down from mighty heaven, when
lighting for the well that giveth splendour.
That men might press with stones the gladdening yellow,
strengthened with milk, fermenting, to exalt thee.
9 Thou hurledst forth from heaven the iron missile, brought by
the Skilful, from the sling of leather,
When thou, 0 Much-invoked, assisting Kutsa with endless
deadly darts didst compass Sushna.
10 Boltarmed, ere darkness overtook the sunlight, thou easiest
at the veiling cloud thy weapon,
Thou rentest, out of heaven, though firmly knotted, the might
of Sushna that was- thrown around him.
11 The mighty Heaven and Earth, those bright expanses that
have no wheels, joyed, Indra, at thine exploit.
Yritra, the boar who lay amid the waters, to sleep thou sentest
with thy mighty thunder,
12 Mount Indra, lover of the men thou guardest, the well-yoked
horses of the wind, best bearers.
The bolt which Kavya Usana erst gave thee, strong, gladden¬
ing, Vritra-slaying, hath he fashioned.
13 The strong Bay Horses of the Sun thou stayedst: this Etasa
drew not the wheel, 0 Indra.
Casting them forth beyond the ninety rivers thou dravest
down into the pit the godless.
7 To bind fast the Bullock: the Bullock is the Sun himself: the sacrifice is
to secure the blessings of sunlight. S&yana explains : the priest is competent
for the attachment of the animal to the stake.
The Car-borne, the Swift, the Cattle-seeker; apparently appellations of Indra,
8 The well that giveth splendour: the cloud that sheds fertilizing rain.
The yellow: the Soma juice.
9 The Skilful: Tvashtar.
Kdvya C§and: see I. 51. 10.
13 The first hemistich of this stanza is most difficult, and I do not see how
it can be satisfactorily translated and explained. I have followed Orassmatm
who translates: 'Du liessest ruhn der Sonne starke Rosse, nicht zog dor
Renner mehr ihr Rail, 0 Indra.’ If this be the meaning, the- reference may
be, perhaps, to an eclipse of the sun.
Etasa; appears in a double character, first as a sacrificer who offered Soma
juice to Indra and was aided and favoured by that God (I. 51. 15), and second¬
ly, Etasa is the name of the hordes or of one of the horses, or of the single
HYMN 122.]
THE RIG VEDA,
167
14 Indra, preserve thou us from this affliction; Thunder-armed,
save us from the misery near us.
Vouchsafe us affluence in chariots, founded on horses, for our
food and fame and gladness.
15 Never may this thy loving-kindness fail us; mighty in strength,
may plenteous food surround us.
Maghavan, make us share the foemails cattle ; may we be thy
most liberal feast-companions.
HYMN CXX1I. Visvedevas.
Say, bringing sacrifice to bounteous Budra, This juice for
drink to you whose wrath is fleeting !
With Dyaus the Asura’s Heroes I have lauded the Maruts as
with prayer to Earth and Heaven.
2 Strong to exalt the early invocation are Night and Dawn who
show with varied aspect.
The Barren clothes her in wide-woven raiment, and fair Morn
shines with Surya 5 s golden splendour.
3 Cheer us the Boamer round, who strikes at morning, the Wind
delight us, pourcr forth of waters !
Sharpen our wits, 0 Parvata and Indra. May all the Gods
vouchsafe to us this favour.
horse, of SCirya or the Sun, especially, it seems, of the horse who, during the
night, draws back the chariot of the Sun from the west to the east. In this
verse, according to M. Bergaigne, Etasa himself or his substitute (the word
e na ’ which I have taken to mean * not’ being understood in its alternative
seuse of ‘ like or as ’) is represented as drawing the wheel when Indra has
stayed the course of the Harits or Bay Horses of the Bun. It is not«difficult,
says M, Bergaigne, to reconcile these two different conceptions of the rdle of
Etasa. A saciificer especially favoured by Indra may represent either the
sacrificial fire or the Soma juice that is prepared, consecrated, and offered to
the God, and Soma, in the Veda, is frequently represented as a horse. See
Bergaigne, La Religion Vedique, Vol. II. 330—33$.
. 1 The meaning of this very difficult verse appears to be, that the offering of
Soma juice is presented to ltudra and to his sons the fierce bub easily appeased
Maruts or Storm-Gods, whom the poet has lauded as the Heroes of Dyaus, the
Immortal, and has at the same time supplicated the Deities Heaven and Earth.
Wilson, following Sayaya, paraphrases the second hemistich : £ I praise him
who with his heroic (followers) as (with shafts) from a quiver expelled (the
Asnras) from heaven : and (I praise) the Murats, (who abide) between heaven
and earth.’
2 The barren. ; the unfruitful Night; in which no work is done.
3 The Raamev round .* ‘the circumambient divinity,’ the Wind.
Who strikes at morning ; perhaps, blows away all evil spirits of the night.
Parvata: the presiding Genius of the mountains and ruler of the clouds,
frequently associated with Indra,
168 THE HYMNS OF [.BOOK I.
4 And Ausija shall call for me that famous Pair who enjoy and
drink, who come to brighten.
Set ye the Offspring of the Floods before you; both Mothers
of the Living One who beameth.
5 For you shall Ausija call him who thunders, as, to win Arju-
na's assent, cried GliosM.
I will invoke, that Pushan may be bounteous to you, the rich
munificence of Agni.
6 Hear,. Mitra-Varuna, these mine invocations, hear them from
all men in the hall of worship.
Giver of famous gifts, kind hearer, Sindhu who gives fair fields,
listen with all his waters !
7 Praised, Mitra, Varuna S is your gift, a hundred cows to the
Prikshayamas and the Pajra.
Presented by car-famous Priyaratha, supplying nourishment,
they came directly.
8 Praised is the gift of him the very wealthy : may we enjoy it,
men with hero children:
His who hath many gifts to give the Pajras, a chief who makes
me rich in cars and horses.
9 The folk, 0 Mitra-Yaruna, who hate you, who sinfully hating
pour you no libations,
Lay in their hearts, themselves, a wasting sickness, whereas
the righteous gaineth all by worship.
10 That man, most puissant, wondrously urged onward, famed
among heroes, liberal in giving,
Moveth a warrior, evermore undaunted in all encounters even
with the mighty.
11 Come to the man's, the sacrificer’s calling: hear, Kings of
Immortality, joy-givers!
While ye who speed through clouds decree your bounty large¬
ly, for fame, to him the chariot-rider.
4 Avsja; the son of Usij, that is, Kakshtvan himself, the llishi of the hymn.
That famous Pair: the Asvins. The Offspring of the Flood; Agni.
' The Living One who beameth: or praiseth. Agni appears to be meant.
5 Him who thunders; Indra. Ghoshd, in I. 117. 5, is said to have been pro¬
vided with a husband by the Asvins. Arjuna, in this verse, may perhaps have
been the husband’s name. The meaning of the passage is uncertain. S&yana
takes drjuna to mean white skin, or leprosy, from which Ghoshft prayed to
be made free.
6 Sindhu: the Indus ; the Deity presiding over waters.
7 Who the Pr 1 - 1 v 4 5 6 7 *■ "• : -rers of swift horses are, is uncertain.
The Pajra: th \ \ . ■ . .• himself, a member of the priestly family
of the Pajras.
11 Kings of Immortality : Yaruna and Mitra,
THE RIO VEDA.
m
HYMN 123.]
12 Vigour will we bestow on that adorer whose tenfold draught
we come to taste, so spake they.
May all in whom rest splendour and great riches obtain re¬
freshment in these sacrifices.
13 We will rejoice to drink the tenfold present when the twice-
five come bearing sacred viands.
What can he do whose steeds and reins are choicest ? These,
the all-potent, urge brave men to conquest.
14 The sea and all the Deities shall give us him with the golden
ear and neck bejewelled.
Dawns, hasting to the praises of the pious, be pleased with
us, both offerers and singers.
15 Four youthful sons of Masarslra vex me, three, of the King,
the conquering Ayavasa.
Now like the Sun, 0 Varuna and Mitra, your car hath shone,
ldhg-shaped and reined with splendour.
HYMN CXXHL Dawn.
The Dakshin&’s broad chariot hath been harnessed : this car
the Gods Immortal have ascended.
Fain to bring light to homes of men the noble and active God¬
dess hath emerged from darkness.
12 Tenfold draught; Soma juice offered in ten ladles, the twice-jive of the
following verse.
14 Him with the golden ear : perhaps the Sun ; but the meaning of the
hemistich is uncertain.
15 There is no verb in the first hemistich, and I follow Sdyana in supplying
c vex.’ But shvah may mean e young horses’ as well as 4 youthful sons/ and
the verb to be supplied may be ‘ carry/ as suggested by Grassmann. The
whole hymn, as Wilson observes, * is very elliptical and obscure/ and much of
it is at present unintelligible.
^ I The DaJcshin Vs broad chariot; the Dakshirul itself, that is the honora¬
rium or fee presented by the institutor of a sacrifice to the priests who per¬
form the ceremony. The meaning of the first hemistich appears to be that all
preparations have been made for ^ ? ..;■ and especially that the
fee for its performance—a most s • s ready, and that the God
are coming to the rite. The word ddkshindy&h is considered by S&yana to be
an epithet of ushodevatdydh , understood, that is, * of the Goddess Ushas or
Dawn.’ Wilson accordingly translates, ‘ the spacious chariot of the graceful
(Dawn) ; ’ Ludwig renders the word by { friendly/ and Grassmann by * wealth/
both scholars applying the epithet to Ushas or Dawn who is not mentioned
in the text. I have followed M. Bergaigne who says : ‘ The interpretation of
the word dales hind in the sense of sacrificial salary, in the first verse of our
hymn as also in the fifth, is, not only 'possible but the ortly possible one, for the
reason that this word has no other sense in the Rig-Veda than that of “salary,
■recompense/’ given either by the earthly maghavan, that is to say by those
170 THE HYMNS OF [BOOH L
2 She before all the living world hath wakened, the Lofty One
who wins and gathers treasure.
Revived and ever young on high she glances. Dawn hath
come first unto our morning worship.
3 If, Dawn, # thou Goddess nobly born, thou dealest fortune this
day to all the race of mortals,
May Savitar the God, Friend of the homestead, declare before
the Sun that we are sinless.
4 Showing her wonted, form each day that passeth, spreading
the light she visiteth each dwelling.
Eager for conquest, with bright sheen she cometh. Her por¬
tion is the best of goodly treasures.
5 Sister of Yaruna, sister of Bhaga, first among all sing forth,
0 joyous Morning.
Weak be the strength of him who worketh evil: may $e sub¬
due him with our carjdie guerdon.
6 Let our glad hymns and holy thoughts rise upward, for the
flames brightly burning have ascended.
The far-refulgent Mornings make apparent the lovely treasures
which the darkness covered.
7 The one departeth and the other cometh : unlike in hue day’s
halves march on successive.
One hides the gloom of the surrounding Parents. Dawn on
her shining chariot is resplendent.
8 The same in form to-day, the same to-morrow, they still keep
Yaruna’s eternal statute.
who pay the priest for performing the sacrifice, or by the heavenly mar/havan ,
Indra, who in his turn pays for the sacrifice by favours of every kind to the
man who causes it to be offered.’ See La Religion Vedique , Vol. III. pp. 2S$, ff.,
for M. Bergaigne’s translation of, and polemical commentary on, this hymn.
The noble and active Goddess: Tishas, Aurora, or Dawn. The word Goddess
is not in the text.
3 May Savitar : the all-seeing deity Savitar who presides over, but is some¬
times distinguished from, the Sun, is appealed to as the best judge of the sup¬
pliant’s innocence.
5 Our ear the guerdon: may the liberal fee given for the performance of the
sacrifice be to us as a war-chariot to enable us to overpower those who would
injure us.
7 Day's halves: day and night. The surrounding Parents are the all-en¬
compassing Heaven and Earth: the nightly darkness which envelops them
Is hidden or dispelled by the day ■
HYMN 124.] THE K1GVEDA. m
Blameless, in turn they traverse thirty regions, and dart across
the spirit in a moment.
9 She who hath knowledge of the first day's nature is born re¬
fulgent white from out the darkness.
The Maiden breaketh not the law of Order, day fey day coming
to the place appointed. *
10 In pride of beauty like a maid thou goest, 0 Goddess, to the
God who longs to win thee,
And smiling, youthful, as thou shinest brightly, before him
thou discoverest thy bosom.
11 Fair as a bride embellished by her mother thou showest forth
thy form that all may see it.
Blessed art thou, 0 Dawn. Shine yet more widely. No other
Dawns have reached what thou attain est.
12 Rich in kine, horses, and all goodly treasures, in constant oper¬
ation with the sunbeams,
The Dawns depart and come again assuming their wonted
forms that promise happy fortune.
13 Obedient to the rein of Law Eternal give us each thought
that more and more shall bless us.
Shine thou on us to-day, Dawn, swift to listen. With us be
riches and with chiefs who worship.
HYMN CXXIY. Dawn,
The Dawn refulgent when the fire is kindled, and the Sun
rising, far diffuse their brightness.
Savitar, God, hath sent us forth to labour, each quadruped,
each biped, to be active.
2 Not interrupting heavenly ordinances, although she minisheth
human generations,
The last of endless morns that have departed, the first of
those that come, Dawn brightly shineth.
8 They traverse thirty regions : I follow M. Bergaigne in understanding tho
thirty regions or spaces to be an indefinite expression for the whole universe.
A more elaborate attempt at explanation will be found in Wilson’s Translation
in a Note from Bentley’s Hindu Astronomy . They are^ the Dawns, and they
may be said to pass across or through the spirit, to enlighten it. The second
hemistich is very difficult and obscure, and can he translated only provisionally.
10 The God who longs to tain thee: the Sun, the lover of Dawn..
13 Chiefs xoho worship : the wealthy institutors of sacrifices.
1 The fire: the sacrificial fire lighted * ‘ * ’* ”’* rites.
2 She minisheth: by marking the lapse ' ■ *. ■. time. Ct I. 92.10,11.
172 TUB II7MNS OF [BOOK L
3 There in the eastern region she, Heaven's Daughter, arrayed
in garments all of light, appeareth.
Truly she followeth the path of Order, nor faileth, knowing
well, the heavenly quarters.
4 Hear is she seen, as't were the Bright One's bosom : she show-
eth sweet things like a new song-singer.
She eometh like a fly awaking sleepers, of all returning dames
most true and constant.
5 There in the east half of the watery region the Mother of
the Cows hath shown her ensign.
• Wider and wider still she spreadeth onward, and filleth full
the laps of both her Parents.
6 She, verily, exceeding vast to look on debarreth from her light
nor kin nor stranger.
Proud of her spotless form she, brightly shining, turneth not
from the high nor from the humble.
7 She seeketh men as she who hath no brother, mounting her
car, as't were to gather riches.
Dawn, like a loving matron for her husband, smiling and well
attired, unmasks her beauty.
8 The Sister quitteth, for the elder Sister, her place, and having
looked on her departeth.
She decks her beauty, shining forth with sunbeams, like wo¬
men trooping to the festal meeting.
9 To all these Sisters who ere now have vanished a later one
each day in course succeedeth.
. So, like the past, with days of happy fortune, may the new
Dawns shine forth on us with riches.
10 Bouse up, 0 Wealthy One, the liberal givers; let niggard
traffickers sleep on unwakened :
Shine richly, Wealthy One, on those who worship, richly, glad
Dawn ! while wasting, on the singer.
4 Like a fly: admasduna; see Geldner, Yedische Studien, II. 179.
5 The watery region: the misty sky. The Ooivs: rays of light.
Both her Parents : Heaven and Earth.
7 She seeketh men: this is not very clear. Perils the Sun, her lover or
husband, is intended.
8 The cider Sister: Day, for whom Night makes room*
10 While wasting: as in verse 2.
HYMN 125.]
THE RIQVEDA.
173
11 This young Maid from the east hath shone upon us; she har-
nesseth her team of bright red oxen.
She will beam forth, the light will hasten hither, and Agni
will be present in each dwelling.
12 As the birds fly forth from their resting-places, ®so men with
store of food rise at thy dawning.
Yea, to the liberal mortal who remaineth at home, 0 Goddess
Dawn, much good thou bringest.
13 Praised through my prayer be ye who should be lauded. Ye
have increased our wealth, ye Dawns who love us.
Goddesses, may we win by your good favour wealth to be told
by hundreds and by thousands.
HYMN OXXV* Sranaya,
Coming at early morn he gives his treasure; the prudent one
receives and entertains him.
Thereby increasing still his life and offspring, he comes with
brave sons to abundant riches.
2 Rich shall he be in gold and kine and horses. Indra bestows
on him great vital power,
Who stays thee, as thou comest, with his treasure, like game
caught in the net, 0 early comer.
3 Longing, I came this morning to the pious, the son of sacrifice,
with car wealth-laden.
Give him to drink juice of the stalk that gladdens; prosper
with pleasant hymns the Lord of Heroes.
4 Health-bringing streams, as milch-cows, flow to profit him who
hath worshipped, him who now will worship.
To him who freely gives and fills on all sides full streams of
fatness flow and make him famous.
5 On the high ridge of heaven he stands exalted, yea, to the
Gods he goes, the liberal giver.
The streams, the waters flow for him with fatness: to him this
guerdon ever yields abundance.
12 With store of food :. we should expect 'who seek their food/ and, bo
S& yana explains pitubhftjah. The wealthy may be meant who share their
store'with others and must work to replenish it.
This hymn is a dialogue between a wandering priest and a pious and liberal
prince. For the explanatory legend, which is cited by S&yana, see the note
in Wilson’s translation.
1 The priest (Kakshiv&n) speaks. His treasure: the wealth that will follow
sacrifice. The prudent one: the prince.
2 The prince (Svanaya) speaks.
3 The priest speaks. Him; Indra,
174 THE HYMNS OF [BOOK /.
6 For those who give rich meeds are all these splendoursj for
those who give rich meeds suns shine in heaven.
The givers of rich meeds are made immortal; the givers of
rich fees prolong their lifetime.
7 Let not the liberal sink to sin and sorrow, never decay the
pious chiefs who worship 1
Let every man besides be their protection, and let affliction
fall upon the niggard.
HYMN CXX.VI. Bhdvayavya.
With wisdom I present these lively praises of BMvya dweller
on the bank of Siudhu;
For he, nnconquered King, desiring glory, hath furnished me
a thousand sacrifices.
2 A hundred necklets from the King, beseeching, hundred
gift-steeds I at once accepted ;
Of the lord’s cows a thousand, I Kakshivan. His deathless
glory hath he spread to heaven.
3 Horses of dusky colour stood beside me, ten chariots, Svanaya’s
gift, with mares to draw them.
Kine numbering sixty thousand followed after. Kakshivan
gained them when the days were closing.
4 Forty hay horses of the ten cars’ master before a thousand lead
the long procession.
Heeling in joy Kakshivan’s sons and Pajra’s have groomed the
coursers decked with pearly trappings,
•5 An earlier gift for you have I accepted, eight cows, good milk¬
ers, and three harnessed horses,
Pajras, who with your wains with your great kinsman, like
troops of subjects, have been fain for glory.
1 Bhdvyti ; the prince Svanay a of the preceding hymn is here again eulo-
■ gized for his munificence under the name of his father BMva or Bh&vayavya,
who lived on the bank of Siudhu or the Indus.
3 With mares to draw them: or, with damsels or female slaves. Cf. VI. 27. 8,
4 Pajra: the founder of the priestly family f< om which Kakshtvdn was
descended.
The sixth stanza of the hymn is ascribed to S van ay a, and the seventh to his
wife Homosa. They have no apparent connexion with what precedes, and are
in a different metre. They seem to be a fragment of a popular song. See Ap¬
pendix.
HYMN 127. ]
175
THE RIG VEDA*
HYMN CXXVII.
Agiti I hold as herald, the munificent, the gracious, Son of
Strength, who knoweth all that live, as holy Singer, know¬
ing all.
Lord of fair rites, a God with form erected turning to the Gods,
He, when the flame hath sprung forth from the holy oil, the
offered fatness, longeth for it with his glow.
2 We, sacrificing, call on thee best worshipper, the eldest of Angi-
rases, Singer, with hymns, thee, brilliant One ! with singers’
hymns ;
Thee, wandering round as’t were the sky, who art the invok¬
ing Priest of men,
Whom, Bull with hair of flame, the people must observe, the
people that he speed them on.
3 He with his shining glory blazing far and wide, he verily it is
who slayeth demon foes, slayeth the demons like an axe:
At whose close touch things solid shake, and what is stable
yields like trees.
Subduing all, he keeps his ground and flinches not, from the
skilled archer flinches not.
4 To him, as one who knows, even things solid yield: through
fire-sticks heated hot he gives his gifts to aid. Men offer
Agni gifts for aid.
. He deeply piercing many a thing hews it like wood with fer¬
vent glow.
Even hard and solid food he crunches with his might, yea,
hard and solid food with might.
This hymn, and the twelve that follow it, are attributed to the flislii Parueh-
chhepa. They are generally very obscure and frequently unintelligible. One
of their peculiarities is * to reiterate a leading word which occurs the third or
fourth from the end of the first line, and sometimes also of the third, and to
repeat it as the last word of the line. Thus we have here s&num sahaso Jata-
vedasam, vipram na X&tavedasam ; this is little else than a kind of verbal
alliterative jingle, but the Scholiast thinks it necessary to assign to the repeated
word a distinct signification. 7 —Wilson.
2 Eldest of A ngirases; see I. 1. 6.
3 From the shilled archeo*flinches not: not even a strong man armed with
his bow can turn him from his course.
4 Eire-sticlcs : the two pieces of wood which are still used to produce the
sacrificial fire.-
176
THE HYMNS OF
r BOOK L
5 Here near we place the sacrificial food for him who shines
forth fairer in the night than in the day, with life then
stronger than by day.
His life gives sure and firm defence as that one giveth to a
son.
The during fires enjoy things given and things not given, the
(during fires enjoy as food.
6 He, roaring very loudly like the Maruts’ host, in fertile cul¬
tivated fields adorable, in desert spots adorable,
Accepts and eats our offered gifts, ensign of sacrifice by desert;
So let all, joying, love his path when he is glad, as men pur¬
sue a path for bliss.
7 Even as they who sang forth hymns, addressed to heaven, the
Bhrigus with their prayer and praise invited him, the
Bhrigus rubbing, offering gifts.
For radiant Agni, Lord of all these treasures, is exceeding
strong.
May he, the wise, accept the grateful coverings, the wise accept
the coverings.
8 Thee we invoke, the Lord of all our settled homes, common
to all, the household’s guardian, to enjoy, bearer of true
hymns, to enjoy.
Thee we invoke, the guest of men, by whose mouth, even as
a sire’s,
All these Immortals come to gain their food of life, oblations
come to Gods as food.
9 Thou, Agni, most victorious with thy conquering strength,
• most Mighty One, art born for service of the Gods, like
wealth for service of the Gods,
Most mighty is thine ecstasy, most splendid is thy mental
power.
Therefore men wait upon thee, undecaying One, like vassals,
undecaying One.
10 To him the mighty, conquering with victorious strength, to
Agni walking with the dawn, who sendeth kine, be sung
your laud, to Agni sung;
As he who with oblation comes calls him aloud in every place.
Before the brands of fire he shouteth singer-like, the herald,
kindler of the brands.
6 Things given and things not given; both sacrificial offerings and the grass
brushwood of the jungle.
7 The Bhrigus: descendants of Bhrigu, the earliest cherisher of Agni, or
kindler of fire. Rubbing : agitating the fire-sticks. 2he coverings: according
to S&yana, the oblations of clarified butter, etc.
HYMN 128.]
THE JUG VEDA.
Ill
11 Agni, beheld by us in nearest neighbourhood, accordant with
the Gods, bring us, with gracious love, great riches with thy
gracious love.
Give us, 0 Mightiest, what is great, to see and to enjoy the
earth.
As one of awful power, stir up heroic might for those who
praise thee, Bounteous Lord!
HYMN CXXVIII. ' Agni.
By Manu’s law was born this Agni, Priest most skilled, born
for the holy work of those who yearn therefor, yea, bom
for his own holy work.
All ear to him who seeks his love, and wealth to him who
strives for fame,
Priest ne’er deceived, he sits in P&’s holy place, girt round in
Ila’s holy place.
2 We call that perfeeter of worship by the path of sacrifice, with
reverence rich in offerings, with worship rich in offerings.
Through presentation of our food he grows not old in this his
form;
The God whom Matarisvan brought from far away, for Manu
brought from far away.
3 In ordered course forthwith he traverses the earth, swift-swal¬
lowing, bellowing Steer, bearing the genial seed, bearing
the seed and bellowing.
Observant with a hundred eyes the God is conqueror in the
wood: -
Agni, who hath his seat in broad plains here below, and in the
high lands far aw r ay.
4 That Agni, wise High-Priest, in every house takes thought for
sacrifice and holy service, yea, takes thought, with mental
power, for sacrifice.
Disposer, he with mental power shows all things unto him who
strives;
Whence he was horn a guest enriched with holy oil, horn as
Ordainer and as Priest.
1 lid's holy place : the altar ; Id& or 114 is personified Prayer and Wor*
ship.
2 Mdtarmva/n: see I. 81. 3.
12
173 TUB IIYMMS OF [BOOK I.
5 When through his power and in his strong prevailing flames
the Maruts’ gladdening boons mingle with Agni’s roar, boons
gladdening for the active One,
Then he accelerates the gift, and, by the greatness of his
wealth, ^
Shall rescue us from overwhelming misery, from curse and
overwhelming woe.
6 Vast, universal, good, he was made messenger; the speeder
with his right hand hath not loosed his hold, through love
of fame not loosed his hold.
He bears oblations to the Gods for whosoever supplicates.
Agui bestows a blessing on each pious man, and opens wide
the doors for him.
7 That Agni hath been set most kind in camp of men, in sacri¬
fice like a Lord victorious, like a dear Lord in sacred
rites.
His are the oblations of mankind when offered up at IjiVs
placo.
He shall preserve us from Varuna’s chastisement, yea, from
the groat God’s chastisement.
8 Agni the Priest they supplicate to grant them wealth : him,
dear, most thoughtful, have they made their messenger,
him, offering-!)calmer have they made,
Beloved of all, who knowetli all, the Priest, the Holy One,
the Sage—
Him, Friend, for help, the Gods when they are fain for wealth,
him, Friend, with hymns, when fain for wealth.
HYMN CXXIX. . Indra.
The car which, Indra, thou, for service of the Go Is, though <it
be far away, 0 swift One, bringest near, which, Blameless
One, thou bringest near.
Place swiftly nigh us for our help : he it thy will that it he
strong.
Blameless and active, hear this speech of orderers, this speech
of ns like orderers.
2 Hear, Indra, thou whom men in every fight must call to show
thy strength, for cry of battle with the men, with moil of
war for victory.
He who with heroes wins the light, who with the singers gains
the prize,
Him the rich seek to gain even as a swift strong steed, even
as a courser fleet and strong.
5 The Maruts' gladdening boons: storm and rain.
HYMN 129.]
THE IMG YE DA.
179
3 Thou, Mighty, pourest forth the hide that holds the rain ; thou
keepest far away, Hero, the wicked man, thou shuttest out
the wicked man.
Indra, to thee I sing, to Dyaus, to Rudra glorious in himself,
To Mitra, Varuna I sing a far-famed hymn, tp the kind God
a far-famed hymn.
4 We wish our Indra here that he may further you, the Friend,
beloved of all, the very strong ally, in wars the very strong
ally.
In all encounters strengthen thou our prayer to be a help
to us.
No enemy—whom thou smitest down—subdueth thee, no
enemy, whom thou smitest down.
5 Bow down the overweening pride of every foe with succour
like to kindling-wood in fiercest flame, with mighty succour,
Mighty One.
Guide us, thou Hero, as of old, so art thou counted blameless
still.
Thou drivest, as a Priest, all sins of man away, as Priest, in
person, seeking us.
6 This may I utter to the present Soma-drop, which, meet to be
invoked, with power, awakes the prayer, awakes the demon-
slaying prayer.
May he himself with darts of death drive far from us the
scorner’s hate.
Far let him flee away who speaketh wickedness, and vanish
like a mote of dust.
7 By thoughtful invocation this may we obtain, obtain great
wealth, 0 Wealthy One, with hero sons, wealth that is
sweet with hero sons.
Him who is wroth we pacify with sacred food and eulogies,
Indra the Holy with our calls inspired and true, the Holy One
with calls inspired.
8 On, for your good and ours, come Indra with the aid of his
own lordliness, to drive the wicked hence, to rend the evil-
hearted ones!
The weapon which devouring fiends cast at us shall destroy
themselves.
Struck down, it shall not reach the mark; hurled forth, the
fire-brand shall not strike.
g With riches in abundance, Indra, come to us, come by an
unobstructed path, come by a path from demons free.
180 THE HYMNS OF {BOOK L
Be with us when we stray afar, be with us when our home is
nigh.
Protect us with thy help both near and far away : protect us
ever with thy help.
10 Thou art opr own, 0 Indra, with victorious wealth : let might
accompany thee, the Strong, to give us aid, like Mitra, to
give mighty aid.
0 strongest saviour, helper thou, Immortal! of each warrior's
car.
Hurt thou another and not us, 0 Thunder-armed, one who
would hurt, 0 Thunder-armed J
11 Save us from injury, thou who art well extolled: ever the
warder-off art thou of wicked ones, even as a God, of
wicked ones;
Thou slayer of the evil fiend, saviour of singer such as I.
Good Lord, the Father made thee slayer of the fiends, made
thee, good Lord, to slay the fiends.
HYMN CXXX. Indra.
Come to us, Indra, from afar, conducting us even as a lord of
heroes to the gatherings, home, like a King, his heroes'
■ lord.
We come with gifts of pleasant food, with juice poured forth,
invoking thee,
As sons invite a sire, that thou mayst get thee strength, thee,
bouuteousest, to get thee strength.
2 0 Indra, drink the Soma j uice pressed out with stones, poured
from the reservoir, as an ox drinks the spring, a very
thirsty bull the spring.
For the sweet draught that gladdens thee, for mightiest fresh¬
ening of thy stength,
Let thy Bay Horses bring thee hither as the Sun, as every day
they bring the Sun.
3 He found the treasure brought from heaven that lay concealed,
close-hidden, like the nestling of a bird, in rock, enclosed in
never-ending rock.
Best Angiras, bolt-armed, he strove to win, as J t were, the
stall of kine ;
. So Indra.hath disclosed the food concealed, disclosed the doors,
the food that lay concealed.
11 The Father: the Latin genitor ; the Supreme God, the Maker
and Father of the Universe,
M7MN ISO.] TUB BIGYBDA* 181
•4 Grasping his thunderbolt with both hands, Indra made its
edge most keen, for hurling, like a carving-knife for Ahi’s
slaughter made it keen.
Endued with majesty and strength, 0 Indra, and with lordly
might,
Thou crashest down the trees, as when a craftsman fells, crash-
est them down as with an axe.
5 Thou, Indra, without effort hast let loose the floods to run
their free course down, like chariots, to the sea, like chariots
showing forth their strength.
. They, reaching hence away, have joined their strength for one
eternal end,
Even as the cows who poured forth every thing for man, yea,
poured forth all things for mankind.
' 6 Eager for riches, men have formed for thee this song, like as
a skilful craftsman fashioneth a car, so have they wrought
thee to their bliss ;
Adorning thee, 0 Singer, like a generous steed for deeds of
might,
Yea, like a steed to show his strength and win the prize, that
he may bear each prize away.
7 For Puru thou hast shattered, Indra! ninety forts, for Divo-
d&sa thy boon servant with thy bolt, 0 Dancer, for thy
woi’shipper.
For Atithigva he, the Strong, brought Sambara from the
mountain down,
Distributing the mighty treasures with his strength, parting
all treasures with his strength.
8 Indra in battles holp his Aryan worshipper, he who hath hun¬
dred helps at hand in every fray, in frays that win the
light of heaven.
' ‘ Plaguing the lawless he gave up to Manu J s seed the dusky
skin;
Blazing, } t were, he burns each covetous man away, he burns
the tyrannous away.
3 We found the treasure: the Soma. The food concealed: according to S&-
yana, in the first place the rain enclosed in the clouds, and in the second place
the seeds shut up in the earth which await the rain to make them germinate.
5 Bor man ; or for Manu, the great progenitor of the human race.
7 Ptiru: the name of a prince protected by Indra. JDivoddsa; called also
Atithigva. See I. 92, 191.
Sambara: a demon of the air ; or perhaps in this place some human adver¬
sary of Atithigva.
Dancer; thou who dancest in battle; dancer of the .war-dance.
T1IE HYMNS OF
182
IBOOK L
9 Waxed strong in might at dawn he tore the Sun's wheel off.
. Bright red, he steals away their speech, the Lord of Power,
their speech he steals away from them,
As thou with eager speed, 0 Sage, hast come from far away
to help,
As winning for thine own all happiness of men, winning all
happiness each day.
10 Lauded with oar new hymns, 0 vigorous in deed, save us with
strengthening help, thou Shatterer of the Forts !
Thou, Indra, praised by Divodasa's clansmen, as heaven grows
great with days, shalt wax in glory.
HYMN CXXXI. Indra,
To Indra Dyaus the Astira hath bowed him down, to Indra
mighty Earth with wide-extending tracts, to win the light,
with wide-spread tracts.
All Gods of one accord have set Indra in front preeminent.
For Indra all libations must be set apart, all man's libations
set apart.
2 In all libations men with hero spirit urge the Universal One,
each seeking several light, each fain to win the light apart.
Thee, furthering like a ship, will we set to the chariot-pole of
strength,
As men who win with sacrifices Indra's thought, men who win
Indra with their lauds.
3 Couples desirous of thine aid are storming thee, pouring ’their
presents forth to win a stall of kine, pouring gifts, Indra,
seeking thee.
When two men seeking spoil or heaven thou bringest face to
face in war,
Thou showest, Indra, then the holt thy constant friend, the
Bull that ever waits on thee.
9 He tore the Sun's wheel off: according to Sayana, Bralund had promised
the Aauras or fiends that Indra’s thunderbolt should never destroy them.
Indra, accordingly, cast at them the wheel of the Sun’s chariot and slew them
therewith.
He steals their speech: Sayan a thinks that the meaning is that Indra depriv¬
ed his enemies of life.
0 Sage : 0 Indra,
10 By Hivoddsa's clansmen: by me, Paruchehhepa, a member of the house
or family of Divod&sa.
3 Couples: sacrifieers and their wives who are associated with them in offer¬
ing oblations.
The Bull: the fiercely rushing thunderbolt.
HYMN 132.]
THE MGYEDA.
183
4 This thine heroic power men of old time have known, where¬
with thou breakest down, Indra, autumnal forts, breakest
them down with conquering might.
Thou hast chastised, 0 Indra, Lord of Strength, the man who
worships not,
And made thine own this great earth and theste water-floods,
with joyous heart these water-floods.
5 And they have bruited far this hero-might when thou, 0 Strong
One, in thy joy holpest thy suppliants, who sought to "win
thee for their Friend.
Their battle-cry thou madest sound victorious in the shocks of
war.
One stre im after another have they gained from thee, eager
for glory have they gained.
6 Also this morn may he be well-inclined to us, mark at our call
our offerings and our song of praise, our call that we may
win the light.
As thou, 0 Indra Thunder-armed, wilt, as the Strong One, slay
the foe,
Listen thou to the prayer of me a later sage, hear thou a
later sage’s prayer.
7 0 Indra, waxen strong and well-inclined to us, thou very mighty,
slay the man that is our foe, slay the man, Hero I with thy
bolt.
Slay thou the man who injures us: hear thou, as readiest to
hear.
Far be malignity, like mischief on the march, afar be all
malignity;
HYMN CXXXIL Indra.
Htclpeu, Tndra Maghavan, by thee in war of old, may we sub¬
due in fight the men who strive with us, conquer the men
who war with us.
4 Autumnal forts ; strongholds on high ground, occupied as places of refuge
during the heavy rains, or £ the brilliant battleniented cloud-castles, which
are so often visible in the Indian sky at. this period of the year. 1 —Muir, 0. S.
Texts, II. 379.
Men of old time: I have followed Sftyana here. But pflrdvah probably
means the Purus, one of the five great Aryan tribes or clans.
I This day: the hymn is addressed to Indra just before an expected battle.
May ioc divide the spoil: divide it in anticipation '; secure it by our sacrifice.
184 THE HYMNS OF {BOOK A
This day that now is close at hand bless him who pours the
Soma juice.
In this- our sacrifice may we divide the spoil, showing our
strength, the spoil of war.
2 In war which w r ins the light, at the free-giver’s call, at due
oblatioft of the early-rising one, oblation of the active one,
Indra slew, even as we know—whom each bowed head must
reverence.
May all thy bounteous gifts be gathered up for us, yea, the
good gifts of thee the Good.
3 This food glows for thee as of old at sacrifice, wherein they
made thee chooser of the place, for thou choosest the place
of sacrifice.
Speak thou and make it known to us: they see within with
beams of light.
Indra, indeed, is found a seeker after spoil, spoil-seeker for his
own allies.
4 So now must thy great deed be lauded as of old, when for the
Angirases thou openedst the stall, openedst, giving aid, the
stall.
In the same manner for us here fight thou and be victorious.
To him who pours the juice give up the lawless man, the law¬
less who is wroth with us,
5 When with wise plan the Hero leads the people forth, they
conquer in the ordered battle, seeking fame, press, eager, on¬
ward seeking fame.
To him in time of need they sing for life with offspring and
with strength.
Their hymns with Indra find a welcome place of rest: the
hymns go forward to the Gods.
6 Indra and Parvata, our champions in the fight, drive ye away
each man who fain would war with us, drive him far from
us with the bolt.
2 The early-rising and active one is the offerer of the sacrifice.
3 They made thee chooser of the place: the meaning appears to be that In¬
dra is present at such sacrifices only as he chooses to favour.
Speak thou and make it known : Wilson, following S&yapa. paraphrases : ' do
thou declare that (rite), that men may thence behold the intermediate (firma¬
ment bright) with the rays (of the sun).’ I find the passage unintelligible.
4 The man who pours the juice is the worshipper of Indra, and the lawless
man is the non-Aryan inhabitant of the country, the natural enemy of the
new settlers.
6 Parvata: the presiding Genius of mountains and clouds, frequently
associated with Indra, or, according to S&yana, another form of that God,
Cl 1, 122. 3.
HYMN 133.] TIIE RIG VEDA. 1S5
Welcome to him concealed afar shall be the lair that he hath
found.
So may the Bender rend our foes on every side, rend them, 0
Hero, everywhere.
HYMN CXXXIII. # Indra.
With sacrifice I purge both earth and heaven: I burn up
great she-fiends who serve not Indra,
Where throttled by thy hand the foes were slaughtered, and
in the pit of death lay pierced and mangled.
2 0 thou who castest forth the stone, crushing the sorceresses 7
heads,
Break them with thy wide-spreading foot, with thy wide-spread¬
ing mighty foot.
3 Do thou, 0 Maghavan, beat off these sorceresses 7 daring
strength.
Cast them within the narrow pit, within the deep and narrow-
pit.
4 Of whom thou hast ere now' destroyed thrice-fifty with thy
fierce attacks.
That deed they count a glorious deed, though small to thee,
a glorious deed.
5 0 Indra, crush and bray to bits the fearful fiery-weaponed
fiend:
Strike every demon to the ground.
6 Tear down the mighty ones. 0 Indra, hear thou us. For
heaven hath glowed like earth in fear, 0 Thunder-armed,
as dreading fierce heat, Thunder-armed !
Most Mighty mid the Mighty Ones thou speedest with strong
bolts of death,
Not slaying men, unconquered Hero l with the brave, 0 Hero,
with the thrice-seven brave..
7 The pourer of libations gains the home of wealth, pouring his
gift conciliates hostilities, yea, the hostilities of Gods.
Pouring, he strives, unchecked and strong, to win him riches
thousandfold.
Indra gives lasting weal h to him who pours forth gifts, yea,
wealth he gives that long shall last.
This hymn is a prayer for the destruction of witches, goblins, and evil spi¬
rits of various sorts.
2 Who castest forth the stone: hurlest the thunderbolt.
6 Not slaying men ; that is destroying evil spirits only. The thrice-seven
brave: the Maruts, Indra’s ( allies. These were forty-nine in number, and
thrice-seven is used indefinitely for a larger multiple of seven.
186 THE HYMNS OF [BOOK I.
HYMN CXXX1V. Y&yu.
YXrVy let fleet-foot coursers bring thee speedily to this our
feast, to drink first of the juice we pour, to the first
draught of Soma juice.
May om; glad hymn, discerning well, uplifted, gratify thy
mind.
Come with thy team-drawn car, 0 Vayu, to the gift, come to
the sacrificer’s gift.
2 May the — -k--rs, 0 Vayu, gladden thee, effectual,
well \ \ ■ I to the heavens, strong, blent with
milk and seeking heaven ;
“That aids, effectual to fulfil, may wait upon our skilful power.
Associate teams come hitherward to grant our prayers: they
shall address the hymns we sing.
3 Two red steeds Vayu yokes, Vayu two purple steeds, swift¬
footed, to the chariot, to the pole to draw, most able, at the
pole, to draw-
Wake up intelligence, as when a lover wakes his sleeping love.
Illumine heaven and earth, make thou the Dawns to shine,
for glory make the Dawns to shine.
4 For thee the radiant Dawns in the far-distant sky broaden
their lovely garments forth in wondrous beams, bright-
coloured in their new-born beams.
For thee the nectar-yielding Cow pours all rich treasures forth
as milk.
The Marut host hast thou engendered from the womb, the
Maruts from the womb of heaven.
£ For thee the pure bright quickly-flowing Soma-drops, strong in
their heightening power, hasten to mix themselves, haste
to the water to be mixed.
To thee the weary coward prays for luck that he may speed
away.
Thou hy thy law protectest us from every world, yea, from
the world of highest Gods.
6 Thou, Vflyii, who hast none before thee, first of all hast right
to drink these offerings of Soma juice, hast right to drink
the juice out-poured,
1 Vdyn : the God of wind.
4 Nectar-yielding cow: Sabarduglut; yielding amrit, ambrosia, nectar, or
food for the Gods.
HYMN 135.]
THE RIG YE DA.
187
Yea, poured by all invoking tribes who free themselves from
taint of sin.
For thee all cows are milled to yield the Soma-milk, to yield
the butter and the milk.
HYMN CXXXY. VAy* Indra-Vayu.
Strewn is the sacred grass; come, Yayu, to our feast, with
team of thousands, come, Lord of the harnessed team, with
hundreds, Lord of harnessed steeds !
The drops divine are lifted up for thee, the God, to drink them
first.
The juices rich in sweets have raised them for thy joy, have
raised themselves to give thee strength.
2 Purified by the stones the Soma flows for thee, clothed with
its lovely splendours, to the reservoir, flows clad in its re¬
fulgent light.
For thee the Soma is poured forth, thy portioned share mid
Gods and men.
Drive thou thy horses, Yayu, come to us with love, come well-
inclined and loving us.
3 Come thou with hundreds, come with thousands in thy team
to this our solemn rite, to taste the sacred food, Yayu, to
taste the offerings.
This is thy seasonable share, that comes corradiant with the
Sun.
Brought by attendant priests pure juice is offered up, Yayu,
pure juice is offered up.
4 The chariot with its team of horses bring you both, to guard
us and to taste the well-appointed food, Yayu, to taste the
offerings!
Drink of the pleasant-flavoured juice : the first draught is
assigned to you.
0 Vayu, with your splendid bounty come ye both, Indra, with
bounty come ye both.
5 May our songs bring you hither to our solemn rites: these
drops of mighty vigour have they beautified, like a swift
steed of mighty strength.
Drink of them well-inclined to us, come hitherward to be our
help.
Drink, Indra-V&yu, of these juices pressed with stones,
Strength-givers 1 till they gladden you.
0 T/ie Soma-milk; the libation consisting of Soma juice mixed with milk.
188
T1IE HYMNS OF
[BOOK /.
6 These Soma juices pressed for you in waters here, borne by
attendant priests, are offered up to you: bright, V&yu, are
they offered up.
Swift through the strainer have they flowed, and here are shed
for both of you,
Soma-drops, fain for you, over the wether’s fleece, Somas over
the wether’s fleece.
7 0 Vayu, pass thou over all the slumberers, and where the press-
stone rings enter ye both that house, yea, Indra, go ye both
within.
The joyous Maiden is beheld, the butter flows. With richly- .
laden team come to our solemn rite, yea, Indra, come ye to
the rite.
8 Ride hither to the offering of the pleasant juice, the holy Fig-
tree which victorious priest surround: victorious be they
still for us.
At once the cows yield milk, the barley-meal is dressed. For
thee,
0 V&yn, never shall the cows grow thin, never for thee shall
they be dry.
9 These Bulls of thine, 0 Vayu with the arm of strength, who
swiftly fly within the current of thy stream, the Bulls in¬
creasing in their might,
Horseless, yet even through the waste swift-moving, whom no
shout can stay,
Hard to be checked are they, like sunbeams, in their course,
hard to be checked by both the hands.
HYMN CXXXVI. Mitra-Varuna.
Bring adoration ample and most excellent, hymn, offerings, to
the watchful Twain, the bountiful, your sweetest to the
bounteous Ones.
Sovrans adored with streams of oil and praised at every sacri¬
fice,
Their high imperial might may nowhere he assailed, ne’er may
their Godhead be assailed.
6 The. wethers*s fleece the filter or strainer made of wool, used in purifying
the Soma juice. See I. 2. 1.
7 Where the press-stone rings: where men are pressing out the Soma juice.
The joyous Maiden : probably Ushas or Dawn.
8 The holy Fig-tree; the vessel for holding the Soma juice, made of the
wood of the Asvatfcha or Ficus Religiosa ; or, as S&yana explains it here, the
Soma itself.
The barley-meal: forming a part of the offering.
0 Hulls : blasts of wind.
THE JR1GYEDA.
189
HYMN 136.]
2 For the broad Sun was seen a path more widely laid, the path
of holy law hath been maintained with rays, the eye with
Bhaga’s rays of light.
Firm-set in heaven is Mitra’s home, and Aryaman’s and
Yar una’s.
't
Thence they give forth great vital strength which merits praise,
high power of life that men shall praise.
3 With Aditi the luminous, the celestial, upholder of the people,
come ye day by day, ye who watch ^leepless, day by day.
Resplendent might have ye obtained, Adityas, Lords of liberal
gifts.
Movers of men, mid both, are Mitra, Yaruna, mover of men is
Aryaman.
4 This Soma be most sweet to Mitra, Yaruna: he, in the drink¬
ing-feasts, shall have a share thereof, sharing, a God, among
the Gods.
May all the Gods of one accord accept it joyfully to-day.
Therefore do ye, 0 Kings, accomplish what we ask, ye Righte¬
ous Ones, whatever we ask.
5 Whoso with worship serves Mitra and Yaruna, him guard ye
carefully, uninjured, from distress, guard from distress the
liberal man.
Aryaman guards him well who acts uprightly following his law,
Who beautifies their service with liis lauds, who makes it beauti¬
ful with songs of praise.
6 Worship will I profess to lofty Dyaus, to Heaven and Earth,
to Mitra and to bounteous Yaruna, the Bounteous, the Com¬
passionate.
Praise Indra, praise thou Agni, praise Bhaga and heavenly
Aryaman.
Long may we live and have attendant progeny, have progeny
with Soma’s help.
2 Bhaga's rays of light: 1 the ancient god, Bhaga/ says Mr. Wallis, ‘lias
become in the Kigveda little more than .a source from which descriptions of
the functions of other gods are obtained, or a standard of comparison by
which their greatness is enhanced. His name has survived in the Slavonic
languages as a general name for god, a sense which it also has in the Avesta.
To judge from the Bigveda, Bhaga would seem to be a survival from an ancient
Sun-worship,’ The Cosmology of the Rigveda, p, 11. It is difficult to explain
every expression in the verse ; but the general meaning appears to be that
the heaven has been lighted by the Sun, and that there is the home of the
Gods who thence show forth the powers which men should glorify.
3 Aditi and Adityas: seel. 14. 3.
4 He : Soma himself, meaning perhaps the Moon.
190 THE HYMNS OF {BOOK I.
7 With the Gods 5 help, with Indra still beside us, may we be
held self-splendid with the Maruts.
May Agni, Mitra, Varuna give us shelter: this may we gain,
we and our wealthy princes.
HYMN CXXXVII. Mitra-Varuna.
With stones have we pressed out: 0 come; these gladdening
drops are blent with milk, these Soma-drops which gladden
you.
Come to us, Kings who reach to heaven, approach us, coming
hitherward.
These milky drops are yours, Mitra and Varuna, bright Soma
juices blent with milk.
2 Here are the droppings; come ye nigh; the Soma-droppings
blent with curd, juices expressed and blent with curd.
Now for the wakening of your Dawn together with the Sun-
God's rays,
Juice waits for Mitra and for Varuna to drink, fair juice for
drink, for sacrifice.
3 As ’twere a radiant-coloured cow, they milk with stones the stalk
for you, with stones they milk the Soma-plant.
May ye come nigh us, may ye turn hither to drink the Soma
juice.
The men pressed out this juice, Mitra and Varuna, pressed
out this Soma for your drink.
HYMN OXXXVIII. Pftehan.
Strong Pu shan’s majesty is lauded evermore, the glory of his
lordly might is never faint, his song of praise is never faint.
Seeking felicity I laud him nigh to help, the source of bliss,
Who, Vigorous One, hath drawn to him the hearts of all, drawn
them, the Vigorous One, the God.
2 Thee, then, 0 Pushan, like a swift one on his way, I urge with
lauds that thou mayst make the foemen flee, drive, camel¬
like, our foes afar.
As I, a man, call thee, a God, giver of bliss, to be my Friend,
So make our loudly-chanted praises glorious, in battles make
them glorious.
1 Pdshan: see I. 14. 3, and 42. 1.
2 Cauid-lihc ; S&yana explains : ( as a camel carries away his load, so carry
away our enemies from the battle.’ The meaning is obscure.
THE RIGYEDA.
191
HYMN 139.]
3 Thou, Pushan, in whose friendship they who sin a: forth praise
enjoy advantage, even in wisdom, "through thy grace, in
wisdom even they are advanced.
So, after this most recent course, we come to thee with prayers
for wealth.
dSTot stirred to anger, 0 Wide-Euler, come to us,-come thou to
us in every fight.
4r Not stirred to anger, come, Free-giver, nigh to us, to take this
gift of ours, thou who hast goats for steeds, Goat-borne !
their gift who long for fame.
So, Wonder-Woz'ker! may we turn thee hither with effectual
lauds.
I slight thee not, 0 Pushan, thou Resplendent One: thy friend¬
ship may not be despised.
HYMN CXXXIX. Visvedevas.
Heath) be our prayer ! In thought I honour Agni fh'st: now
straightway we elect this heavenly company, Indra and Vayu
we elect.
For when our latest thought is raised and on Vivasvan centred
well,
Then may our holy songs go forward on their way, our songs
as’t were unto the Gods.
2 As there ye, Mitra, Vanina, above the true have taken to
yourselves the untrue with your mind, with wisdom’s mental
energy,
So in the seats wherein ye dwell have we beheld the Golden
One,
Not with our thoughts or spirit, but with these our eyes, yea,
with the eyes that Soma gives.
4 Thou who hast goats for steeds; Pflshan’s chariot, like Thdrr’s in the
Bdda, is said to be drawn by a team of goats.
1 Vivasv-ln: the radiant celestial Agni.
2 This verse is exceedingly difficult. Ludwig’s explanation, if I have under¬
stood him rightly, is to the following effect: The Golden One, which is in the
home of Mitra and Varuna, is the Sun which is only the image or copy of the
transcendental reality, the golden shell that covers the face of the satyam or
verity. This apparent Sun Mitra and Varuna have taken to themselves im
addition to their real essence. As this real essence is perceived not with the
eyes of the body but by the eyes of the spirit strengthened by the elevating
Soma-draught, so on the other hand the apparent Sun is not an object of
192
THE HYMNS OF
[BOOK L
3 Asvins, the pious call you with their hymns of praise, sound¬
ing their loud song forth to you, these living men, to their
oblations, living men.
All glories and all nourishment, Lords of all wealth! depend
on you.
The fellies of your golden chariot scatter drops, Mighty Ones !
of your golden car.
4 Well is it known, 0 Mighty Ones : ye open heaven; for you
the chariot-steeds are yoked for morning rites, unswerving
steeds for morning rites.
We set you on the chariot-seat, ye Mighty, on the golden car.
Ye seek mid-air as by a path that leads aright, as by a path
that leads direct.
5 0 Bich in Strength, through your great power vouchsafe us
blessings day and night.
The offerings which we bring to you shall never fail, gifts
brought by us shall never fail.
6 These Soma-drops, strong Indra! drink for heroes, poured,
pressed out by pressing-stones, are welling forth for thee,
for thee the drops are welling forth.
They shall make glad thy heart to give, to give wealth great
and wonderful.
Thou who acceptest praise come glorified by hymns, come thou
to us benevolent.
7 Quickly, 0 Agni, bear us: magnified by us thou shalt speak
for us to the Gods adorable, yea, to the Kings adorable :
When, 0 ye Deities, ye gave that Milch-cow to the Angirases,
They milked her : Aryatnan, joined with them, did the work :
he knoweth her as well as I.
8 Ne’er may these manly deeds of yours for us grow old, never
may your bright glories fall into decay, never before our
time decay.
What deed of yours, new every age, wondrous, surpassing
man, rings forth,
Whatever, Maruts ! may be difficult to gain, grant ns, whatever
is hard to gain.
spiritual perception. Consequently the poet says ; ‘ With our bodily eyes we
have seen the Sun, but enlightened by the Soma juice we have recognized
it as being only an image of you.* The untrue is the Sun; the true is the
transcendental essence of the God.
7 That Milch-cow: according to S&yana, the Cow of Plenty. M. Bergaigne
(La lteligion V&lique, I. 135, 310) thinks that prayer is meant, 4 the ancient
prayer of the Fathers.’ The meaning of the latter part of the verse is uncertain.
HYMX 140.]
THE RIG VEDA.
193
9 Dadbyach of old, Angiras, Priyamedha, these, and Kanva, Atri,
Manu knew my birth, yea, these of ancient days and Mann
knew.
Their long line stretcheth to the Gods, our birth-connexions
are with them.
To these, for their high station, I bow down with song, to Indra,
Agni, bow with song.
10 Let the Invoker bless : let offerers bring choice gifts; Brihas-
pati the Friend doth sacrifice with Steers, Steers that’have
many an excellence.
Now with our ears we catch the sound of the press-stone that
rings afar.
The very Strong hath gained the waters by himself, the Strong
gained many a resting-place.
11 0 ye Eleven Gods whose home is heaven, 0 ye Eleven
who make earth your dwelling,
Ye who with might, Eleven, live in waters, accept this sacrifice,
0 Gods, with pleasure.
HYMN CXL. Agni.
To splendid Agni seated by the altar, loving well his home,
I bring the food as ? twere his place of birth,
I clothe the Bright One with my hymn as with a robe, him
with the car of light, bright-hued, dispelling gloom.
9 JOadhyach of old: all these ancient sages have been mentioned in former
hymns. As predecessors of Paruchchhepa, the Rishi of this hymn, they are
said to have known his ancestry.
10 Let the Invoker bless: let the Hotar, or invoking priest utter the Ydjgd,
words of consecration used at 'sacrifice.
JBrihaspati: see I, 14. 3.
With Steers: according to S&yana, a metaphorical expression for strong
and copious libations of Soma juice.
The very Strong : the Soma. The resting-places are the different recept¬
acles into which the juice flows.
11 0 ye Eleven Gods : on this S&yana remarks : 'Although, according to
the text, * There are only three gods’, (Nirukta, vii. 5), the deities who repre¬
sent the earth, etc., are but three, still through their greatness, i, e. their
respective varied manifestations, they amount to thirty-three, according
to the saying, * other manifestations of Him exist in different places.’—
J. Muir, 0, S. Texts , v. 10.
This and the twenty-four following hymns are ascribed to the Rishi Dlrgha-
tamas, the son of Ucbathya.
1 The food as *twere his place of birth: the oblation of clarified butter
which makes the fire spring up into fresh life.
13
194 THE HYMNS OF [BOOK I.
2 Child of a double birth he grasps at triple food; in the year’s
course what he hath swallowed grows anew*.
He, by another’s mouth and tongue a noble Bull,, with other,
as an elephant, consumes the trees.
3 The pair© who dwell together, moving in the dark, bestir
themselves : both parents hasten to the babe,
Impetuous-tong ued, destroying, springing swiftly forth, one to
be watched and cherished, strengthener of his sire.
4 For man, thou Friend of men, these steeds of thine are yoked,
impatient, lightly running, ploughing blackened lines,
Discordant-minded, fleet, gliding with easy speed, urged on wazxl
by the wind and rapid in their course.
5 Dispelling on their way the horror of black gloom, making a
glorious show these flames of his fly forth,
When o’er the spacious tract he spreads himself abroad, andi
rushes panting on with thunder and with roar.
6 Amid brown plants he stoops as if adorning them, and rushes
bellowing like a bull upon his wives. «
Proving his m : ght, he decks the glory of his form, and shakes
his horns like one terrifle, hard to stay.
' 7 Now covered, now displayed, be grasps as one who knows,
having his resting-place in those who know him well.
A second time they wax and gather Godlike power, and blend¬
ing both together change their Parents’ form.
. 8 The maidens with long tresses hold him in embrace; dead,
they rise up again to meet the Living One.
Releasing them from age with a loud roar he comes, filling
them with new spirit, living, unsubdued.
2 Child of a double birth: born first from the fire-sticks and then anew by
consecration.
Triple food: clarified butter, fried cakes, Soma juice.
By another's mouth; according to Sayana, ‘ he receives the oblation by
means of the ladle of the ministering priests, and in another form, that is
the fire that burns forests, he consumes the trees.’
3 The pair who dwell together; the two fire-sticks from which Agin is
produced by friction. His sire: said to be the institutor of the sacrifice.
4 In this and the four following stanzas Agni is described not in his
sacrificial form but as the fire that destroys the jungle and prepares the way
for new settlements.
6 As adorning them : with the glory of his flame.
7 As one who knows : because, coming from heaven with the waters, he
makes the plants grow, and is said to live within them.
, Change their Parents' form: perhaps, as Ludwig suggests, the plants alter
the appearance of the earth, and Agni or fire that of the sky.
8 2 he maidens with long tresses; the curling flames.
jOT 141.3
THE RIG VEDA.
195
9 Licking the mantle of the Mother, far and wide he wanders
over fields with beasts that flee apace.
Strengthening all that walk, licking up all around, a blackened
path, forsooth, he leaves where’er he goes.
10 0 Agni, shine resplendent with our wealthy chiefs, like a
loud-snorting bull, accustomel to the house.
Thou casting off thine infant wrappings blazest forth as
though thou hadst put on a coat of mail for war.
11 May this our perfect prayer be dearer unto thee than an
imperfect prayer although it please thee well.
With the pure brilliancy that radiates from thy form, mayest
thou grant to us abundant store of wealth.
12 Grant to our chariot, to our house, 0 Agni, a boat with mov¬
ing feet and constant oarage,
One that miy further well our wealthy princes and all the
folk, and be our certain refuge.
13 Welcome our laud with thine approval, Agni. May earth and
heaven and freely-flowing rivers
Yield us long life and food and corn and cattle, and may the
red Dawns choose for us their choicest.
HYMN CXLI. Agni.
.Yea, verily, the fair effulgence of the God for glory was
established, since he sprang from strength.
When he inclines thereto successful is the hymn: the songs
of sacrifice have brought him as they flow.
2 Wonderful, rich in nourishment, he dwells in food; next, in
the seven auspicious Mothers is his home.
Thirdly, that they might drain the treasures of the Bull, the
maidens brought forth him for whom the ten provide.
9 The Mother: the earth, whose vesture of grass and shrubs he licks and
consumes.
Strengthening all that walk: giving them strength and speed to fly
before him.
IQ Thine infant wrappings: the waters that enveloped the f Child of the Floods.’
11 This our perfeet prayer : see'Yedic Hymns, I, 225.
12 A boat: according to Sdyana, the sacrifice, with priests for oars, and
Gods, prayers and offerings, for feet.
1 From strength : from violent agitation of the fire-stick.
2 He dwells in food : he is the cause of the production of men’s food, as
sender of rain and as sacrificial fire.
T 1 2 •* *f .thers : according to Sdyana, the rains which fertilize
th- ■■ ■» ■ :■ v. ■■ .
The Bull: Agni. The maidens , and the ten , are the fingers which produce
the fire by attrition and tend it afterwards.
m THE HYMNS OF [BOOK I.
3 Whafc time from out the deep, from the Steer’s wondrous
form, the Chiefs who had the power produced him with
their strength;
When Matarisvan rubbed forth him who lay concealed, for
mixture of the sweet drink, in the days of old.
4 When from the Highest Father he is brought to us, amid the
plants he rises hungry, wondrous!y.
As both together join to expedite his birth, most youthful he
is born resplendent in his light.
5 Then also entered he the Mothers, and in them pure and
uninjured he increased in magnitude.
As to the first he rose, the vigorous from of old, so now he
runs among the younger lowest ones.
6 Therefore they choose him Herald at the morning rites, press¬
ing to him as unto Bhaga, pouring gifts,
When, much-praised, by the power and will of Gods, he goes
at all times to his mortal worshipper to drink.
7 What time the Holy One, wind-urged, hath risen up, serpent-
like winding through the dry grass zznrestrained,
Dust lies upon the way of him who burneth all, black-winged
and pure of birth who follows sundry paths.
8 Like a swift chariot made by men who know their art, he
with his red limbs lifts himself aloft to heaven.
Thy worshippers become by burning black of hue: their
strength flies as before a hero’s violence.
9 By thee, 0 Agni, Varuna who guards the Law, Mitra and
Aryaman, the Bounteous, are made strong;
For, as the felly holds the spokes, thou with thy might
pervading hast been born encompassing them round.
10 Agni, to him who toils and pours libations, thou, Most Youth¬
ful ! sendest wealth and all the host of Gods.
Thee, therefore, even as Bhaga, will we set anew, young Child
of Strength, most wealthy 1 in our battle-song.
3 Agni appears here to have been partly produced by the Chiefs, the SCm
or Gods, from the depth of the atmosphere, from Parjanya the rainy cloud
symbolically represented as a bull, and partly generated by M&fcarisvan
(see I. 31. 3) by attrition, and brought by him to the earth to receive
libations of Soma juice.
4 The Highest Father: Dyaus. Both together: Heaven and Earth.
5 The Mothers .* the waters. The younger loxee&t ones: the plants in which
also he dwells.
6 Herald: or, Hotar. Bhaga; see I. 136. 2.
THE RIGYED'A.
HYMN 1420
19?
11 Vouchsafe us riches turned to worthy ends, good luck abiding
in. the house, and strong capacity,
Wealth that directs both worlds as they were guiding-reins,
and, very Wise, the Gods’ assent in sacrifice.
12 May he, the Priest resplendent, joyful, hear ua, he with the
radiant car and rapid horses.
May Agni, ever wise, with best directions to bliss and highest
happiness conduct us.
13 With hymns of might hath Agni now been lauded, advanced
to height of universal kingship.
Now may these wealthy chiefs and we together spread forth
as spreads the Sun above the rain-clouds,
HYMN OXLIL Iprte.
Kindled, bring, Agni, Gods to-day for him who lifts the
ladle up.
Spin out the ancient thread for him who sheds, with gifts,
the Soma juice.
2 Thou dealest forth, Tanunapat, sweet sacrifice enriched
with oil,
Brought by a singer sueh as I who offers gifts and toils for thee.
3 He wondrous, sanctifying, bright, sprinkles the sacrifice with
mead,
Thrice, Nar&sansa from the heavens, a God mid Gods adorable.
4 Agni, besought, bring hitherward Indra the Friend, the
Wonderful,
For this my hymn of praise, '0 sweet of tongue, is chanted
forth to thee.
5 The ladle-holders strew trimmed grass at this well-ordered
sacrifice;
A home for Iudra is adorned, wide, fittest to receive the Gods.
6 Thrown open be the Doors Divine, unfailing, that assist
the rite,
High, purifying, much-desired, so that the Gods may enter in.
7 May Night and Morning, hymned with lauds, united, fair to
look upon.
Strong Mothers of the sacrifice, seat them together on the
grass.
1 The ladle ; the sacrificial ladle containing the oblation.
Spm out the ancient thread: perform the sacrifice ordained of old.
2 TanUnapdt: Son of Thyself ; Agni. Bee I. 13. 2.
3 Nardmnsa : a name of Agni. Bee I. 13. 2.
The Doors Divine ; of the hall of sacrifice. See I. 13. fi.
198 . THE HYMNS OF [BOOK I.
8 May the two Priests Divine, the sage, the sweet-voiced lovers
of the hymn,
Complete this sacrifice of ours, effectual, reaching heaven
to-day.
9 Let Hotri pure, set among Gods, amid the Maruts Bharati,;
I]a, Sarasvati, Mahi, rest on the grass, adorable.
10 May Tvashtar send us genial dew abundant, wondrous, rich
in gifts,
For increase and for growth of wealth, Tvashtar our kinsman
and our Friend.
11 Yanaspati, give forth, thyself, and call the Gods to sacrifice.
May Agni, God intelligent, ‘speed our oblation to the Gods.
12 To Vayu joined with Pushan, with the Maruts, and the host
of Gods,
To Indra who inspires the hymn cry Glory I and present
the gift.
13 Come hitherto enjoy the gifts prepared with cry of Glory I
Come,
O Indra, hear their calling ; they invite thee to the sacrifice.
HYMN CXLIIJ. Agni.
To Agni I present a newer mightier hymn, I bring my words
and song unto the Son of Strength,
Who, Offspring of the Waters, beariug precious things sits on
the earth, in season, dear Invoking Priest.
2 Soon as he sprang to birth that Agni was shown forth to
M Otaris van in the highest firmament.
When he was kindled, through his power and majesty his
fiery splendour made the heavens and earth to shine.
3 His flames that wax not old, beams fair to look upon of him
whose face is lovely, shine with beauteous sheen.
The rays of Agni, him whose active force is light, through
the nights glimmer .sleepless, ageless, like the floods. .
8 The tivo Priests Divine : see I. 13. 8.
9 H otrd: a Goddess of sacrifice, regarded as the consort of Agni.
JBMrati: a Goddess of sacred speech.
Ild, Sarasvati , Mahi: see I, 13. 9.
11 Vanaspati: the sacrificial post, said to he a form of Agni.
. 12 Gr V Glory I; Sv&M ! the sacred word uttered at the end of sacrificial
invocations.
2 M&tarhvan: see I. 31. 3.
THE MIG VEDA.
199
HYMN 144.]
4 Send thou with hymns that .Agni to his own abode, who rules,
one Sovran Lord of wealth, like Yaruna,
Him, All-possessor, whom the Bhrigns with their might
brought to earth's central point, the centre of the world.
5 He whom no force can stay, even as the Manfts’ roar, like
to a dart sent forth, even as the bolt from heaven,
Agni with sharpened jaws chews up and eats the trees, and
conquers them as when the warrior smites his foes.
6 And will not Agni find enjoyment in our praise, will not the
Vasu grant our wish with gifts of wealth 1
Will not the Inspirer speed our prayers to gain their end ?
Him with the radiant glairce I laud w r ith this my song.
7 The kiudler of the flame wins Agni as a Friend, promoter of
the Law, whose face is bright with oil.
Inflamed and keen, refulgent in our gatherings, he lifts our
hymn on high clad in his radiant hues.
8 Keep us incessantly with guards that cease not, Agni, with
guards auspicious, very mighty.
With guards that irever slumber, never heedless, never be¬
guiled, 0 Helper, keep our children.
HYMN CXLIV. Agni.
The Priest goes forth to sacrifice, with wondrous power send¬
ing aloft the hymn of glorious brilliancy.
He moves to meet the ladles turning to the right, which are
the first to kiss the place where he abides.
2 To him sang forth the flowing streams of Holy Law, encom¬
passed in the home and birth-place of the God.
He, when he dwelt extended in the waters’ lap, absorbed those
Godlike powers for which he is adored.
3 Seeking in course altern to reach the selfsame end, the two
copartners strive to win this beauteous form.
Like Bhaga must he be duly invoked by us, as he who drives
the car holds fast the horse’s reins.
4 Earth's central 'point: the altar.
6 The F<7SU ; the God Agni.
1 The place where he abides : Agni’s dwelling-place; the altar.
2 Of Holy Law : flowing in accordance with the order of the universe.
3 The two copartners: the two priests, Hotar and Adhvaryu, according to
Sdyana. Perhaps Day and Fight are intended, as Ludwig suggests.
200 THE HYMNS OF [BOOK L
4 He whom the two copartners with observance tend, the pair
who dwell together in the same abode,
By night as in the day the grey one was born young, passing
tmtouched by eld through many an age of man.
5 Him the ten fingers, the devotions, animate : we mortals call
on him a God to give us help.
He speeds over the sloping surface of the land: new deeds
hath he performed with those who gird him round.
6 For, Agni, like a herdsman, thou by thine own might rulest
o’er all that is in heaven and on the earth;
And these two Mighty Ones, bright, golden, closely joined,
rolling them round are come unto thy sacred grass.
7 Agni, accept with joy, be glad in tbis our prayer, joy-giver,
self-sustained, strong, born of Holy Law !
For fair to see art thou turning to every side, pleasant to
look on as a dwelling filled with food.
HYMN CXLY. Agni.
Ask ye of him, for he is come, he knoweth it; he, full of
wisdom, is implored, is now implored.
With him are admonitions and with him commands : he is
the Lord of Strength, the Lord of Power and Might.
2 They ask of him : not all learn by their questioning w T hat he,
the Sage, hath grasped, as ’twere, with his own mind/
Forgetting not the former nor the later word, he goeth on,
not careless, in his mental power.
3 To him these ladles go, to him these racing mares: he only
will give ear to all the words I speak.
All-speeding, victor, perfecter of sacrifice, the Babe with
flawless help hath mustered vigorous might,
4 Whate’er he meets he grasps and then runs farther on, and
straightway, newly born, creeps forward with his kin.
He stirs the wearied man to pleasure and great joy what time
the longing gifts approach him as he comes.
4 The grey one.- Agni. Of. I. 164,1.
5 Him the ten fingers; see I. 141. 2. Those who gird 1dm round: his wor¬
shippers.
6 These two Mighty Ones : Heaven and Earth.
3 These racing mares: these libations that quickly reach Agni.
The. Bale with flawless help ; the evcr-youthful Agni who protects his
worshippers.
HYMN 146.]
THE RIGVEBA.
201
5 He is a wild thing of the flood and forest: he hath been laid
upon the highest surface.
He hath declared the lore of works to mortals,’ Agni the Wise,
for he knows Law, the Truthful.
HYMN CXLVI. Agni.
I laxtd the seven-rayed, the triple-headed, Agni all-perfect in
his Parents* bosom,
Sunk in the lap of all that moves and moves not, him who
hath filled all luminous realms of heaven.
2 As a great Steer he grew to these his Parents; sublime he
stands, untouched by eld, far-reaching.
He plants his footsteps on the lofty ridges of the broad earth:
his red flames lick the udder.
3 Coming together to their common youngling both Cows, fair¬
shaped, spread forth in all directions,
Measuring out the paths that must bo travelled, entrusting
all desires to him the Mighty.
4 The prudent sages lead him to his dwelling, guarding with
varied skill the Ever-Youthful.
Longing, they turned their eyes unto the River: to these the
Sun of men was manifested.
5 Born noble in the regions, aim of all mens’ eyes, to be implored
for life by great and small alike,
Par as the Wealthy One hath spread himself abroad, he is
the Sire all-visible of this progeny.
5 Upon the highest surface: the meaning is not clear, but the reference
appears to be to celestial Agni in the firmament rather than to the sacrificial
fire upon the altar.
1 f The three heads may be the three daily sacrifices, or the three household
fires, or the three regions, earth, heaven and mid-air. The seven rays are the
seven flames of fire.’—Wilson,
His Parents' bosom: the lap of Heaven and Earth.
2 The udder: the clouds of the sky.
8 Both Cows: apparently Heaven and Earth ; according to S&yana, the
institutor of the rite and the priest, or the saerificer and his wife.
4 The River: Agni, whose bounties flow like streams of water.
5 The Wealthy One : the rich and mighty Agni.
202
[BOOK l
THE HYMNS O'F
HYMN OXLYIL Agni.
How, Agni, have the radiant ones, aspiring, endued thee with
the vigour of the living,
So that, on both sides fostering seed and offspring, the Gods
may jcy in Holy Law’s fulfilment 2
' 2 Mark this my speech, Divine One, thou, Most Youthful!
offered to thee by him who gives most freely.
One hates thee, and another sings thy praises: I thine adorer
laud thy form, 0 Agni.
3 Thy guardian rays, 0 Agni, when they saw him, preserved
blind Mamateya from affliction.
Lord of all riches, he preserved the pious : the foes who fain
would harm them did no mischief.
4 The sinful man who worships not, 0 Agni, who, offering not,
harms us with double-dealing,—
: Be this in turn to him a heavy sentence: may he distress
himself by his reviliugs.
5 Yea, when a mortal knowingly, 0 Victor, injures with double
tongue a fellow-mortal,
TYom him, praised Agni! save thou him that lauds thee:
bring us not into trouble and affliction.
HYMN CXLYIII. Agni.
What Matarisvan, piercing, formed by friction, Herald of all
the Gods, in varied figure,
Is he whom they have set mid human houses, gay-huod as
light and shining forth for beauty.
2 They shall not harm the man who brings thee praises : such
as I am, Agni my lielp approves me.
All acts of mine shall they accept with pleasure, laudation
from the singer who presents it.
3 Him in his constant seat men skilled in worship have taken
and with praises have established.
As, harnessed to a chariot,, fleet-foot horses, at his command
let bearers lead him forward.
1 The radiant ones: thy bright rays.
On both sides : both in men and women ; or (offspring) of both sexes..
3 Mihmitexja: Dirgliatamas, the Rishi of the hymn, son of Mamatft, the
wife of TJchathya.
1 Wilson, following S&yana, translates : f The wind, penetrating (amidst the
fuel) has excited (Agni) the invoker (of the gods) the multiform, the minister
of all the deities.’ But then ydt, what or when, is left untranslated, and the
explanation of Matarisvan as V&yu or wind cannot be justified by any Rigveda
text. * *
HYMN 150.] THE RIG VEDA, 20$
4 Wondrous, full many a thing he chews and crunches : he
shines amid the wood with spreading brightness.
Upon his glowing flames the wind blows daily, driving them
like the keen shaft of an archer.
5 Him, whom while yet in embryo the hostile, both skilled and
fain to harm, may never injure,
Men blind and sightless through his splendour hurt not: his
never-failing lovers have preserved him.
HYMN CXLtX. Agni.
Hither- he hastes to give, Lord of great riches, King of the
mighty, to the place of treasure.
The pressing-stones shall serve him speeding near us.
2 As Steer of men so Steer of earth and heaven by glory, he
whose streams all life hath drunken,
Who hasting forward rests upon the altar.
3 He who hath lighted up the joyous castle, wise Courser like
the Steed of cloudy heaven,
Bright like the Sun, with hundredfold existence.
4 He, doubly born, hath spread in his effulgence through the
three luminous realms, through all the regions,
Best sacrificing Priest where waters gather.
5 Priest doubly born, he through his love of glory hath in his
keeping all things worth the choosing.
The man who brings him gifts hath noble offspring.
HYMN CL. * Agni.
Agni, thy faithful servant I call upon thee with many a gift,
As in the keeping of the great inciting God ;
2 Thou who ne'er movest thee to aid the indolent, the godless man,
Him who though wealthy never brings an offering.
3 Splendid, 0 Singer, is that man, mightiest of the great in heaven.
Agni, may we be foremost, we thy worshippers.
1 The place of treasure: the altar, where riches are obtained by sacrifice
and prayer.
2 As Steer of men : preeminent, like a strong bull, among men.
3 The joyous castle : or the castle Narminx; meaning, probably, the proud
. stronghold of some demon,
4 Where waters gather ; according to S&yana, in the place of sacrifice where
water is collected for ceremonial purpose. But the reference is probably to
Agni’s appearance in the firmament, the watei*s above the earth, m the form
of lightning.
5 Doubly born; from the fire-sticks and again at consecration.
3 That man : who propitiates thee by sacrifice and praise,
0 Singer ; singer of hymns, sage, or priest.
204 THE HYMNS OF [BOOK L
HYMN CLT. Mitra and Varuna.
Heaved and earth, trembled at the might and voice of him,
whom, loved and Holy One, helper of all mankind,
The wise who longed for spoil in fight for kine brought forth
with power, a Friend, mid waters, at the sacrifice*
2 As these, like friends, have done this work for you, these
prompt servants of Purumilha Soma-offerer,
Give mental power to him who sings the sacred song, and
hearken, Strong Ones, to the master of the house.
3 The folk have glorified your birth from Earth and Heaven,
to be extolled, ye Strong Ones, for your mighty power.
Ye, when ye bring to singer and the rite, enjoy the sacrifice
performed with holy praise and strength.
4 The people prospers, Asuras! whom ye dearly love: ye,
Bighteous Ones, proclaim aloud the Holy Law.
That efficacious power that comes from lofty heaven, ye bind
unto the work, as to the pole an ox.
5 On this great earth ye send your treasure down with might:
unstained by dust, the crowding kine are in the stalls.
Here in the neighbourhood they cry unto the Sun at morning
and at evening, like swift birds of prey.
6 The flames with curling tresses serve your sacrifice, whereto
*ye sing the song, Mitra and Varuna.
Send down of your free will, prosper onr holy songs: ye are
sole Masters of the singer’s hymn of praise.
7 Whoso with sacrifices toiling brings you gifts, and worships,
sage and priest, fulfilling your desire,—
To him do ye draw nigh and taste his sacrifice. Come well-
inclined to us unto our songs and prayer.
8 With sacrifices and with milk they deck you first, ye Bigliteous
Ones, as if through stirrings of the mind.
To you they bring their hymns with their collected thought,
while ye with earnest soul come to us gloriously.
1 Of him: Agni.
2 As these; the priests. Purumilha; the prince who offers the sacrifice.
Strong Ones: ye mighty Gods, Mitra and Varnna.
3 When ye bring: him, Agni, to the sacrifice.
4 Asuras : immortal Gods, especially the ancient deities.
That efficacious power: as Wilson observes, the meaning is not very obvious,
although it is clear that the adequacy of worship or sacrifice to effect its objects,
©r realize its rewards, is intended.
HYMN 152.]
THE F1GVFDA.
205
9 Bieli strength of life is yours: ye, Heroes, have obtained
through your surpassing powers rich far-extending might.
Hot the past days conjoined with nights, not rivers, not the
Panis have attained your Godhead and your wealth.
HYMH CLII. Mitra-Varuna.
The robes which ye put on abound with fatness : uninterrupted
courses are your counsels.
All falsehood, Mitra-Varuna I ye conquer, and closely cleave
unto the Law Eternal.
2 This might of theirs hath no one comprehended. True is the
crushing word the sage hath uttered,
The fearful four-edged bolt smites down the three-edged, and
those who hate the Gods first fall and perish.
3 The Footless Maid precedeth footed creatures. Who marketh,
Mitra-Varuna, this your doing ?
The Babe Unborn supporteth this world’s burthen, fulfilleth
Law and overcometh falsehood.
4 We look on him the darling of the Maidens, always advancing,
never falling downward,
Wearing inseparable, wide-spread raiment, Mitra’s and Varuna’s
delightful glory.
5 Unbridled Courser, born but not of horses, neighing he flieth
on with back uplifted.
The youthful love the mystery thought-surpassing, praising in
Mitra-Varuna, its glory.
9 The Panis: the envious demons who carry away and conceal the cows or
rays of light.
X The robes which ye put on: the oblations of clarified butter with which
the Gods may be said to be clothed.
Uninterrupted courses are your counsels: your designs are always fully
carried into effect. Or the meaning may be as Wilson, following S&yana,
renders it: 1 your natures are to be regarded as without defect.’
2 The fearful four-edged bolt; Ludwig suggests an emendation of the text
and then translates : 4 thrice strikes the edge [of Indra’s thunderbolt], four
times the fearful edge.’ I give the literal English of the words as they stand,
the sense being, according to S&yana, that he who has more arms is stronger
than he who has fewer, the arms intended being, perhaps, sacrifice and prayer.
3 The Footless Maid; Dawn. The £abe Unborn: the Sun before his
appearance in heaven.
4 The darling of the Maidens : the Sun, the lover of the Dawns.
5 The mystery thought-surpassing : the mystery of the Sun’s motion exoites
wonder, and Mitra and Varuna are praised in connexion with it.
m THE HYMNS OF [BOOK /,
6 May the milch-kine who favour Mamateya prosper in this
world him who loves devotion.
May he, well skilled in rites, beg food, and calling Aditi with
his lip$ give us assistance.
7 Gods, Mitra-Varuna, with love and worship, let me make you
delight in this oblation.
May our prayer be victorious in battles, may we have rain
from heaven to make us prosper.
HYMN CLIII. Mitra-Varuna.
We worship with our reverence and oblations you, Mitra-
Varuna, accordant, mighty,
So that with us, ye Twain whose backs are sprinkled with oil,
the priests with oil and hymns support you.
2. Your praise is like a mighty power, an impulse : to you, Twain
Gods, a well-formed hymn is offered,
As the priest decks you, Strong Ones, in assemblies, and the
prince fain to worship you for blessings.
3 0 Mitra-Varuna, Aditi the Milch-cow streams for the rite, for
folk who bring oblation,
When in the assembly he who worships moves you, like to a
human priest, with gifts presented.
4 So may the kine and heavenly Waters pour you sweet drink
in families that make you joyful.
Of this may he, the ancient House-Lord, give us. Enjoy,
drink of the milk the cow provideth.
6 Md matey a: the son of Mamatft, Dlrghatamas the Tvishi of the hymn.
Him who loves devotion : apparently PurumJlha the institutor of the
sacrifice, mentioned in stanza 6 of the preceding hymn.
May he beg food: the food that remains after the oblations have been
presented and consumed.
Aditi: X follow Ludwig in taking Aditi in the usual signification. S&yana
takes it as meaning £ a perfect ceremony’ which is to be completed, and
Grassmann as famine, dearth, or want, which is to be averted.
The hymn is full of difficulties, and cannot at present be satisfactorily
translated.
2 The 'prince: the wealthy man who institutes the sacrifice.
3 Aditi , the Milch-cow ; aditi regarded as the source of rewards for the
pious; or Aditi may be taken as an epithet, f the exhaustless,’ qualifying
Milch-cow.
4 The ancient House-Lord; Agni, the guardian of the homestead,
EYME 155.] • THE RIGVEDA. 207
HYMN CLIY. Vishnu.
I will declare the -mighty deeds of Vishnu, of him who
measured out the earthly regions,
Who propped the highest place of congregation, thrice setting
down his footstep, widely striding. *
2 For this his mighty deed is Vishnu lauded, like some wild
beast, dread, prowling, mountain-roaming ;
He within "whose three wide-extended paces all living creatures
have their habitation.
3 Let the hymn lift itself as strength to Vishnu, the Bull far-
striding, dwelling on the mountains,
Him who alone with triple step hath measured this common
dwelling-place, long, far extended.
4 Him whose three places that are filled with sweetness, imperish¬
able, joy as it may list them,
Who verily alone upholds the threefold, the earth, the heaven,
and all living creatures.
5 May I attain to that his well-loved mansion where men devoted
to the Gods are happy.
For there springs, close akin to the Wide-Strider, the well of
meath in Vishnu’s highest footstep.
6 Fain would we go unto your dwelling-places where there are
many-horned and nimble oxen,
For mightily, there, shineth down upon us the widely-striding
Bull’s sublimest mansion.
HYMN CLV . Vishnu-Indra,
To the great Hero, him who sets his mind thereon, and Vishnu,
praise aloud in song your draught of juice,—
Gods ne’er beguiled, who borne as’t were by noble steed, have
stood upon the lofty ridges of the hills.
1 The highest place of congregation: heaven, where the Gods are assembled.
Thrice setting down his footstep: see I. 22. 16.
2 For this his mighty deed: I have followed S&yana who takes the active
verb in a passive signification. Prof. Peterson translates : ‘ Vishnu makes
loud boast of this/ which is perhaps a more accurate rendering.
5 Meath: or nectar, or honey ; meaning celestial Soma.
6 Your dwelling-places ; Vishnu’s and probably Indra’s.
Many-horned and nimble oxen: the stars with their ever-twinkling rays.
. Of. I. 105. 10 ; Valakhilya 7. 2,
.1 To the great Eero: Indra. Who sets his mind thereon ; who loves praise.
208 TBE HYMNS OF '[BO'OK L
2 Your Soma-drinker keeps afar your furious rush, Indra and
Vishnu, when ye come with all your might.
That which hath been directed well at mortal man, bow-armed
Krisanu's arrow, ye turn far aside.
3 These offerings increase his mighty manly strength : he brings
both Parents down to share the genial how.
He lowers, though a son, the Father’s highest name ; the third
is that which is high in the light of heaven.
4 We laud this manly power of him the Mighty One, preserver,
inoffensive, bounteous and benign;
His who strode, widely pacing, with three steppings forth over
the realms of earth for freedom and for life.
5 A mortal man, when he beholds two steps of him who looks
upon the light, is restless with amaze.
But his third step doth no one venture to approach, no, nor
the feathered birds of air who fly with wings.
6 He, like a rounded wheel, hath in swift motion set his ninety
racing steeds together with the four.
Developed, vast in form, with those who sing forth praise, a
youth, no more a child, he cometh to. our call.
HYMN CLVI. Vishnu.
Far-shining, widely famed, going thy wonted way, fed with
the oil, he helpful, Mitra-like, to us.
So, Vishnu, e’en the wise must swell thy song of praise, and
he who hath oblations pay thee solemn rites.
2 Your Soma-drinker : you gently approach your devout worshipper and do
him no harm.
Krisdnu : one of the guardians of the heavenly Soma, apparently a demon
of drought who prevents men from enjoying the ambrosial rain.
S Both Parents: Heaven and Earth. The genial flow: the sacrificial offering,
the libation of Soma juice.
lie lowers, though a son: the meaning appears to be that Vishnu takes rank
in the sacrifice above his own father Dyaus, and that Agni has the third place.
5 ‘ His (Vishnu’s) path on earth and in the firmament is within mortal
observation ; not so that in heaven.’—Wilson. Mis third step: in the highest
heaven. Cf. I. 1 54. 5.
0 This verse is not very intelligible. Wilson following Sfiyana, gives the
following explanation: c Vishnu is here identified with Time, comprising
ninety-four periods: the year, two solstices, five seasons, twelve months,
twenty-four half-months, thirty clays, eight watches, and ’ 1 / ■ V .’
Ludwig translates the first hemistich : ‘ and under fo- ■ ■ ' .' - . r
se&sonsj he, like a round wheel, hath set in motion ninety spokes.’ The steeds,
or spokes, are the days of the solar year, ninety in each of the four seasons.
BYMM 157.] THS HIGVEDA. m
2 He who brings gifts to him the Ancient and the Last* to
Vishnu who ordains, together with his Spouse,
Who ' tells the lofty birth of him the Lofty One, shall verily
surpass in glory e’en his peer.
3 Him have ye satisfied, singers, as well as ye know, primeval
germ of Order even from his birth.
Ye, knowing e'en his name, have told it forth : may we, Vishnu,
enjoy the grace of thee the Mighty One.
4 The Sovran Varuna and both the Asvins wait on this the .will
of him who guides the Marut host.
Vishnu hath power supreme and might that finds the day,
and with his FriendTimbars the stable of the kine.
5 Even he the Heavenly One who came for fellowship, Vishnu
to Indra, godly to the godlier,
Who, Maker, throned in three worlds, helps the Aryan man,
and gives the worshipper his share of Holy Law.
HYMN CLVII. Asvins.
Agni is wakened: Surya riseth from the earth. Mighty, re¬
fulgent Dawn hath shone with all her light.
The Asvins have equipped their chariot for the course. God
Savitar hath moved the folk in sundry ways.
2 When, Asvins, ye equip, your very mighty car, bedew, ye
Twain, our power with honey and with oil.
To our devotion give victorious strength in war: may we win
’ riches in the heroes’ strife for spoil.
3 High to us come the Asvins’ lauded three-wheeled car, the car
laden with meath and drawn by fleet-foot steeds,
Three-seated, opulent, bestowing all delight: may it bring
weal to us, to cattle and to men.
4 Bring hither nourishment for us, ye Asvins Twain j sprinkle
us with your whip that drops with honey-dew.
2 Together with his Spouse: sumajjdnaye; explained by S&yana to mean
‘ self-born, 5 and by Ludwig ‘very delightful.’
4 With his Friend: assists his friend Indra in releasing the rain imprisoned
in the mountains of cloud, or the rays of light that have been stolen.
5 Mis share of Holy Law: his share of the blessings which follow the per¬
formance of sacrifice.
1 Savitar: the Sun as the great cause of life.
3 Three-wheeled car: see I. 34. 5.
4 Your whip : see Hymns of the Atharva-veda, IX. 1, which is a glorifica¬
tion of the Asvins’ Honey-Wr, -.r. perhaps, the early* stimulating
and life-giving breeze which ,-\j n\.« .no first appearance of these Lords
of Light and Heralds of Dawn,
14 ‘ v
210 TEE HYMNS OF IBOOK l
Prolong our days of life, wipe out our trespasses; destroy our
foes, be our companions and our Friends.
5 Ye store the germ of life in female creatures, ye lay it up
withija all living beings.
Ye haver sent forth, 0 Asvins passing mighty, the fire, the
sovrans of the wood, the waters.
6 Leeches are ye with medicines to heal us, and charioteers are
ye with skill in driying.
Ye Strong, give sway to him who brings oblation and with his
heart pours out his gift before you.
HYMN CLYIII. Asvins.
Ye Vasus Twain, ye Rudras full of counsel, grant us, Strong
Strengthened, when ye stand beside us,
What wealth Auchathya craves of you, great Helpers when
ye come forward with no niggard succour.
2 Who may give you aught, Vasus, for your favour, for what,
at the Cow’s place, ye grant through worship ?
Wake for us understanding full of riches, come with a heart
that will fulfil our longing.
3 As erst for Tugra’s son your cai*, sea-crossing, strong, was
equipped and set amid the waters,
So may I gain your shelter and protection as with winged
course a hero seeks his army.
4 May this my praise preserve Uchathya’s offspring: let not
these Twain who fiy with wings exhaust me.
'Let not the wood ten times up-piled consume me, when fixed
for you it bites the ground it stands on.
5 The most maternal streams, wherein the Dasas cast me
securely bound, have not devoured me.
When Traitana would cleave my head asunder, the D&sa
wounded his own breast and shoulders.
5 The sovrans of the wood; the tall trees of the forest.
X Ye Vasus Twain , ye Rudras : the Asvins are addressed as identical with
these two classes of Gods. See I. 31. 3. and 34.11.
Auchathya : the son of Uchathya, Dlrghatamas the Rishi of the hymn.
2 The Cow's place; according to S&yana, the altar; the Cow being the
the earth.
3 Tugra's son r see I. 116. 3.
4 Uchathya's offspring : the poet himself. These Twain ; day and night.
From this and the following verse it would appear that Blrghatamas had been
subjected to the ordeals of fire, water, and single comhat with a man called
Traitana, and preserved in all three by the Asvins, See Ludwig, Der Rig-
veda, IN. p. 44.
Tm MGVBDA.
211
QTMtf 160 .]
6 Dirghatam&s the son of Mamat& hath come to length of days
in the tenth age of human kind.
He is the Brahman of the waters as they strive to reach their
end and aim; their charioteer is he.
HYMN OLIX. Heaven and Earth,
t £&AIsE with sacrifices mighty Heaven and Earth at festivals,
the wise, the Strengtheners of Law.
Who, having Gods for progeny, conjoined with Gods, through
• wonder-working wisdom bring forth choicest boons,
2 With invocations, on the gracious Father’s mind, and on the
Mother’s great inherent power I muse.
^Prolific Parents, they have made the world of life, and for
their brood all round wide immortality.
3 These Sons of yours well skilled in work, of wondrous power,
brought forth to life the two great Mothers first of all.
To keep the truth of all that stands and all that moves, ye
guard the station of your Son who knows no guile.
4 They with surpassing skill, most wise, have measured out the
Twins 'united in their birth and in their home.
They, the refulgent Sages, weave within the sky, yea, in the
depths of sea, a web for ever new.
5 This is to-day the goodliest gift of Savitar: this thought we
have when now the God is furthering us.
On us with loving-kindness Heaven and Earth bestow riches
and various wealth and treasure hundredfold!
HYMN CLX, Heaven and Earth.
These, Heaven and Earth, bestow prosperity on all, sustainers
of the region, Holy Ones and wise,
Two Bowls of noble kind: between these Goddesses the God, v
the fulgent Sun, travels by fixed decree.
6 The tenth age: perhaps the tenth decade. The meaning of the verse,
which appears to be a later addition, is obscure,
3 These Sons of yours: the Bibhus, who restored their Parents* youth.
See I. 20. 4, The two great Mothers : the Parents of all, Heaven and Earth.
Tour Son who hnows no guile : Stlrya, or the Sun, who is regarded as the
symbol of truth. 1 Solem q-uis dieere falsum Audeat ? *
4 The Twins: Heaven and Earth, In the depths of sea; in the aerial
ocean or atmosphere.
1 Two Bowls: so called from their hemispherical appearance. But see Hille*
brandt, Vedische Mythologie, I. p. 177, and Ludwig, Ueber die N. A. auf dem
Q, der Bgveda-forschung, p. 87.
212 TEE HYMNS OF - [BOOK A
, 2 Widely-capaeious Pair, mighty, that never fail, the Father and
the Mother keep all creatures safe:
The two world-halves, the spirited, the beautiful, because the
Father hath clothed them in goodly forms.
3 Son of th^se Parents, he the Priest with power to cleanse, Sage,
sanctifies the worlds with his surpassing power.
Thereto for his bright milk he milked through all the days
the party-coloured Cow and the prolific Bull,
4 Among the skilful Gods most skilled is he, who made the two
world-halves which bring prosperity to all;
Who with great wisdom measured both the regions out, and
stablished them with pillars that shall ne’er decay,
5 Extolled in song, 0 Heaven and Earth, bestow on us, ye
mighty Pair, great glory and high lordly sway,
Whereby we may extend ourselves ever over the folk; and
send us strength that" shall deserve the praise of men.
HYMN CLXI. Ribhus.
' Why hath the Best, why hath the Youngest come to us ?
Upon what embassy comes he ? What have we said ?
We have not blamed the chalice of illustrious birth. We,
Brother Agni, praised the goodness of the wood,
2 The chalice that is single make ye into four : thus have the
Gods commanded; therefore am I come.
If, 0 Sudhanyan’s Children, ye will do this thing ye shall
participate in sacrifice with Gods.
3 What to the envoy Agni in reply ye spake, A courser must be
made, a chariot fashioned here,
A cow must be created, and the Twain made young. When
we have done these things, Brother, we turn to you.
4 When thus, 0 Ribhus, ye“ had done ye questioned thus,
Whither went he who came to us a messenger ?
2 The Father: Byaus, or perhaps Tvashfcar,
3 Son of these Parents: the Sun, the offspring of Heaven and Earth,
For Ms bright milk: he has drawn the dew as milk from his mother Earth,
and obtained his light from Heaven his father.
4 Most shilled is he: S&yana observes that having magnified Heaven and
Earth by praising their son, the poet now magnifies them by lauding their
maker. See Muir, 0. S . Texts, v, SO,
■ l The Ribhus ask Agni why he comes to them. The chalice: see I. 2Q. 6 .
- g 4 Conner must be made, etc ,; see I. 20. 2, 3, 4, and I, 110, and 111,
the mar eda.
HYMN 161.]
213
Then Tv ash tar, when he viewed the four wrought chalices,
concealed himself among the Consorts of the Gods.
5 As Tvashtar thus had spoken, Let us slay these men who have
reviled the chalice, drinking-cup of Gods,
They gave themselves new names when Soma juipe was shed,
and under these new names the Maiden welcomed them.
6 Indra hath yoked his Bays, the Asvins 4 5 6 7 8 9 10 car is horsed, Brihas-
pati hath brought the Cow of every hue.
Ye went as Bibhu, Vibhvan, V&ja to the Gods, and skilled
in war, obtained your share in sacrifice.
7 Ye by your wisdom brought a cow from out a hide; unto that
ancient Pair ye gave again their youth.
Out of a horse, Sudhan van's Sons, ye formed a horse : a cha¬
riot ye equipped, and went unto the Gods.
8 Drink ye this water, were the words ye spake to them; or
drink ye this, the rinsing of the Munja-grass.
If ye approve not even this, Sudhanvan’s Sons, then at the
third libation gladden ye yourselves.
9 Most excellent are waters, thus said one of you; most excel¬
lent is Agni, thus another said.
Another praised to many a one the lightning cloud. Then
did ye shape the cups, speaking the words of truth.
10 One downward to the water drives the crippled cow, another
trims the flesh brought on the carving-board.
One carries off the refuse at the set of sun. How did the Pa¬
rents aid their children in their task !
4 Then Tvashtar; represented as hiding himself for shame among the God¬
desses—probably the Celestial Waters—when he saw this alteration of his work,
dnd in anger proposing to slay the Ribhus who had thus disgraced him.
5 New names ; probably Ritus, Seasons, in place of Ribhus.—Ludwig. TM
Maiden / apparently the daughter of Tvashtar, meaning, perhaps, as Ludwig
BUggests, the first Dawn of the year, of which Tvashtar is the God.
6 The Cow of every hue: the fruitful earth restored to youth by the Gods
of the Seasons.
8 The rinsing of the Munja-grass ■: or Soma juice which has been filtered
through a strainer made of that grass. ‘ The two first alternatives intimate
that the Ribhus may be participant of the libations offered at dawn or at
noon ; the third applies to the evening sacrifice ; the right of the RibhuS tp
share in this being elsewhere acknowledged.*—Wilson.
9 The meaning of these sayings in this place is not clear.
10 The restoration to youth of the aged Parents, Heaven and Earth, ap¬
pears to be symbolically described under the figure.of a sacrifice.
How did the Parents aid ?; weak and exhausted with age they were unable
to give any assistance.
214 TMJS EYMNS OF \[BOOK L
11 On the high places ye have made the grass for man, and water
in the Talleys, by your skill, 0 Men,
Bibhus, ye iterate not to-day that act of yours, your sleeping
in the house of him whom naught can hide.
12 As, compassing them round, ye glided through the worlds,
where had the venerable Parents their abode %
Ye laid a curse on him who raised his arm at you: to him
who spake aloud to you ye spake again.
13 When ye had slept your fill, ye Bibhus, thus ye asked, 0 thou
whom naught may hide, who now hath wakened us ?
The goat declared the hound to be your wakener. That day,
in a full year, ye first unclosed your eyes.
14 The Maruts move in heaven, on earth this Agni; through the
mid-firmament the Wind approaches.
Varuna comes in the sea’s gathered waters, 0 Sons of Strength,
desirous of your presence.
HYMN GLXir. The Horse.
Slight us not Varuna, Aryaman, or Mitra, Eihhukshan,
Indra, Ayu, or the Maruts,
When we declare amid the congregation the virtues of the
strong Steed, God-descended.
2 What time they bear before the Courser, covered with trap¬
pings and with wealth, the grasped oblation,
11 In ike house of him whom naught can hide: in the mansion of the Sun,
to whom the Hibhus went to obtain immortality. In this and the remaining
stanza, according to S&yana, the Ilibhus are identified with the rays of the
snn.
13 When ye had slept; in the mansion of the Sun.
The goat declared the hound to he your wakener: the meaning is obscure.
^Ayana’s rendering is, ‘ the Sun replied that the awakener was the wind/
That d&y: Wilson, following SAyana, explains : ‘you have made this world
to-day luminous, after the year has expired ; that is, the rainy season being
’ past, the rays of the sun and moon are again visible/
14 Sons of Strength: ye powerful Hibhu3.
1 Rihhuhshan: a name of Indra, as lord of the Hibhus.
Ayu: said hy both commentators, SAyana and Mahidhara, to be used in
this place for VAyu, the God of Wind. Ayu is probably Agni.
Amid the congregation: at sacrifice.
God-descended: sprung from the Gods, or, according to SAyana, horn as the
type of various deities.
2 Grasped oblation: the offering that is to be made for the horse, and
which has been taken from the remains of the burnt-offering made the night
before,
HYMN 162.] RI&VMtiA. 215
The dappled goat goeth straightforward, bleating, to the place
dear to Indra and to Pushan.
3 Dear to all Gods, this goat, the share of Pushan, is first led
forward with the vigorous Courser,
While Tvashtar sends him forward with the Charger, acceptable
for sacrifice, to glory.
4 When thrice the men lead round the Steed, in order, who
goeth to the Gods as meet oblation,
The goat precedeth him, the share of Pushan, and to the Gods
the sacrifice announceth.
5 Invoker, ministering priest, atoner, fire-kindler, Soma-presser,
sage, reciter,
With this well ordered sacrifice, well finished, do ye fill full
the channels of the rivers.
6 The hewers of the post and those who carry it, and those who
carve the knob to deck the Horsed stake;
Those who prepare the cooking-vessels for the Steed,—may
the approving help of these promote our work.
7 Porth, for the regions of the Gods, the Charger with his
smooth back is come; my prayer attends him.
In him rejoice the singers and the sages. A good friend have
we won for the Gods 3 banquet.
8 May the fleet Courser’s halter and his heel-ropes, the head-stall
and the girths and cords about him.
And the grass put within his mouth to bait him,—among the
Gods, too, let all these be with thee.
9 What part of the Steed’s flesh the fly hath eaten, or is left
sticking to the post or hatchet,
Or to the slayer’s hands and nails adhereth,—among the Gods,
too, may all this be with thee.
10 Food undigested steaming from his belly, and any odour of
raw flesh remaining,
This let the immolators set in order and dress the sacrifice
with perfect cooking.
The dappled goat : this goat is to be tied to the horse at the sacrificial post.
P&shan here is said by Sayana to stand for Agnh
4 Who goeth to the Gods: the object of the sacrifice is to send the horse to
the Gods that he may obtain wealth and other blessings for his sacrifices.
5 Invoker , etc : these are the designations of eight of the sixteen priestB em¬
ployed at solemn rites. The sage (stiviprah, a priest of profound knowledge)
is the superintendent of the whole ceremony.
Fill full the channels : obtain abundance of rain ; or perhaps offer oblations
in abundance.
m TEM BTMm OF ■ [BOOK £
11 What from thy body which with fire is roasted, when thou art
set upon the spit, distilleth,—
Let not that lie on earth or grass neglected, but to the long¬
ing Gods let all be offered.
12 They who observing that the Horse is ready call out and say,
The smell is good; remove it;
And, craving meat, await the distribution,—may their approv¬
ing help promote our labour.
1-3 The trial-fork of the flesh-cooking caldron, the vessels out of
which the broth is sprinkled, .
The warming-pots, the covers of the dishes, hooks, carving-
boards,—all these attend the Charger.
14 The starting-place, his' place of rest and rolling, the ropes
wherewith the Charger’s feet were fastened,
The water that he drank, the food he tasted,—among the
Gods, too, may all these attend thee.
15 Let not the fire, smoke-scented, make thee crackle, nor glow¬
ing caldron smell and break to pieces.
Offered, beloved, approved, and consecrated,—such Charger
do the Gods accept with favour.
16 The robe they spread upon the Horse to clothe him, the upper
covering and the golden trappings,
The halters which restrain the Steed, the heel-ropes,—all these,
as grateful to the Gods, they offer.
17 If one, when seated, with excessive urging hath with his heel
' * or with his whip distressed thee,
All these thy woes, as with the oblations’ ladle at sacrifices,
with my prayer I banish.
18 The four-and-thirty ribs of the swift Charger, kin to the Gods,
the slayer’s hatchet pierces.
Cut ye with skill, so that the parts be flawless, and piece by
piece declaring them dissect them.
19 Of Tvashtar’s Charger there is one dissector,—this is the
custom—two there are who guide him.
Such of his limbs as I divide in order, all these, amid the
balls, in Are I offer.
18 Four-and-thirty: bo many out of the thirty-six. As the Sacrificial
Horse is the symbol of the heavens, the thirty-four ribs represent the sun,
the moon, the five planets, and the twenty-seven nahshatras or lunar as-
terisms. See Ludwig, Her Rigveda, III. p. 186. Piece by piece declaring
them: the dissectors are to name the aeveral parts as they divide them, each
part being sacred to a separate divinity.
19 Amid the balls; the meat made up into balls.
SYMN 163.] TEE MlGYMtiA. 217
20 Let not thy dear soul burn thee as thou comest, let not the
hatchet linger in thy body.
Let not a greedy clumsy immolator, missing the joints,
mangle thy limbs unduly.
21 No, here thou diest not, thou art not injured : l fy easy paths
unto the Gods thou goest.
Both Bays, both spotted mares are now thy fellows, and to
the ass’s pole is yoked the Charger.
22 May this Steed bring us all-sustaining riches, wealth in good
kine, good horses, manly offspring.
Freedom from sin may Aditi vouchsafe us : the Steed with
our oblations gain us lordship!
HYMN CLXIIL The Horse.
What time, first springing into life, thou neighedst, proceed¬
ing from the sea or upper waters,
Limbs of the deer hadst thou, and eagle pinions. 0 Steed,
thy birth is high and must be lauded.
2 This Steed which Yama gave hath Trita harnessed, and him,
the first of all, hath Indra mounted.
His bridle the Gandharva grasped. 0 Yasus, from out the
Sun ye fashioned forth the Courser.
3 Yama art thou, 0 Horse; thou art Aditya; Trita art thou by
secret operation.
Thou art divided thoroughly from Soma. They say thou
hast three bonds in heaven that hold thee.
20 Burn thee : make thee sad,
21 Both Bays: thou art now associated in heaven with the two bay horses
of Indra, the two spotted mares of the Maruts, and the ass that draws
the 'chariot of the Asvins.
A full description of an Asvamedha or Horse-sacrifice in later times may
be found in the B&m&yana, Book I., CJantos 10—13.
1 From the sea: the Sacrificial Horse is here identified with the Sun in the
ocean of air.
2 Yama : here said to mean Agnl, as a solar deity. Trita: as God of the
remote birth-place of the Sun, See I, 187, note.
The Gandharva .* Visv&vasu, a heavenly being who dwells in the region of
the air and guards the celestial Som&,
3 Aditya ; the Sun,
By secret operation: by the mysterious effect of the sacrifice.
Soma; here, perhaps, the Moon ; but the meaning is uncertain.
218 TBM EYMNS OF [ BOOK T.
4 Three bonds, they say, thou hast in heaven that bind thee,
three in the -waters, three within the ocean.
To me thou seemest Yaruna, 0 Courser, there where they say
is thy sublimest birth-place.
5 Here, Courser, are the places where they groomed thee, here
are the traces of thy hoofs as winner.
Here have I seen the auspicious reins that guide thee, which
those who guard the holy Law keep safely.
6 Thyself from far I recognized in spirit,—a Bird that from
below flew through the heaven.
I saw thy head still soaring, striving upward by paths unsoiled
by dust, pleasant to travel.
7 Here I beheld thy form, matchless in glory, eager to win thee
food at the Cow’s station.
Whene’er a man brings thee to thine enjoyment, thou swallow-
est the plants, most greedy eater.
8 After thee, Courser, come the car, the bridegroom, the kine'
come after, and the charm of maidens.
Bull companies have followed for thy friendship : the pattern
of thy vigour Gods have copied.
9 Horns made of gold hath he : his feet are iron; less fleet than
he, though swift as thought, is Indra.
The Gods have come that they may taste the oblation of him
who mounted, first of all, the Courser.
10 Symmetrical in flank, with rounded haunches, mettled like
heroes, the Celestial Coursers
. Put forth their strength, like swans in lengthened order, when
they, the Steeds, have reached the heavenly causeway.
4 The three bonds in heaven are said by Sftyana to be his * media of origin,
that is the Vasus, Aditya, and Heaven. 1 By the waters, it is said that the
habitable world is intended, and that the three bonds therein are tillage, rain,
and seed. In the ocean, that is the firmament, they are cloud, lightning, and
thunder. Vanina,: on account of the-three bonds (See I. 24. 15).
6 In this and the following stanza the horse is regarded as identical with
the Sun in his course through heaven, and as accepting the oblations offered
by the worshipper. The Gold's station: the chief place of earth, the Cow,
is the altar,
*1 Most greedy eater: regarded as a mere earthly horse,
9 Bo.rns yiade of gold; according to S&yaua, the word horns is used figur¬
atively for mane. The Sun’s rays are probably intended.
Who mounted , first of all , the Courser: Indra, as is said in verse 2.
10 The horses of the Sun are said to be spoken of. The exact meaning of
the words is. uncertain,
THE RIG VEDA.
219
HYMN 164.]
11 A body formed for flight hast thou, 0 Charger; swift as the
wind in motion is thy spirit.
Thy horns are spread abroad in all directions: they move
with restless beat in wildernesses.
12 The strong Steed hath come forward to the slaughter, ponder¬
ing with a mind directed God-ward.
The goat who is his kin is led before him: the sages and the
singers follow after.
13 The Steed is come unto the noblest mansion, is come unto his
Father and his Mother.
This day shall he approach the Gods, most welcome : then he
declares good gifts to him who offers.
HYMN CLXIV. Visvedevaa.
Of this benignant Priest, with eld grey-coloured, the brother
midmost of the three is lightning.
The third is he whose back with oil is sprinkled. Here I
behold the Chief with seven male children.
2 Seven to the one-wheeled chariot yoke the Courser; bearing
seven names the single Courser draws it.
Three-naved the wheel is, sound and undecaying, whereon are
resting all these worlds of being.
3 The seven who on the seven-wheeled car are mounted have
horses, seven in tale, who draw them onward.
Seven Sisters utter songs of praise together, in whom the
names of the seven Cows are treasured.
11 Thy horns : meaning, here, perhaps hoofs.
13 His Father and his Mother: Heaven and. Earth.
Wilson remarks: ‘ Although more mystical than the preceding hymn,
especially in regard to the intimations of the identity of the horse with the
sun, there is nothing in it incompatible with the more explicit description in -
the former StiJcta of the actual sacrifice of a horse.’
1 The priest is Aditya, the Sun. His next brother is lightning, another
form of fire, and the third brother is Agni GQrhapatya, the western sacred fire
maintained by each householder, and fed with oblations of clarified butter.
The seven male children are probably the priests.
2 Seven: priests. The one-wheeled chariot : the Sun. Seven names: perhaps
the seven solar rays. Three-naved: with reference, probably, to the three
seasons, the hot weather, the rains, and the cold weather. On this wheel of
the Sun all existing things depend.
3 The seven .* according to Sayana, the seven solar rays, or the seven divi¬
sions of the year, solstice, season, month, fortnight, day, night, hour. The
seven wheels of the chariot and the seven horses may also, according to S&-
yana, be the solar rays.
Seven Sisters: probably the seven celestial rivers, which, as emblems of fer¬
tility may bear the name of cows. S&yana explains the seven Sisters as the
220 THE HYMNS OF [BOOK X.
4 Who hath beheld him as he sprang to being, seen how the
boneless One supports the bony ?
Where is the blood of earth, the life, the spirit % Who may ap¬
proach the man who knows, to ask it ?
5 Unripe ii5‘ mind, in spirit nndisceming, I ask of these the Gods*
established places;
For up above the yearling Calf the sages, to form a web, their
own seven threads have woven.
6 I ask, unknowing, those who know, the sages, as one all igno¬
rant for sake of knowledge,
What was that One who in the Unborn’s image hath stablished
and fixed firm these worlds’ six regions.
7 Let him who knoweth presently declare it, this lovely Bird’s
securely founded station.
Forth from his head the Cows draw -milk, and, wearing his
vesture, with their foot have drunk the water.
8 The Mother gave the Sire his share of Order: with thought,
at first, she wedded him in spirit.
She, the coy Dame, was filled with dew prolific : with adoration
men approached to praise her,
solar rays, or the six seasons and the year, or the six pairs of months with the
intercalary month, and the seven Cows as the seven notes of music as employed
;n chanting the praises of the Sun.
4 How the boneless One supports the bony: or in more conventional and less
literal words, how the unsubstantial one (feminine) supports that (masculine)
which is endowed with substance.
The boneless or unsubstantial is Prakriti, Nature, the original source of the
substantial, that is the material and visible world. According to Hillebrandt,
Vedische Mythologie, I. p. 388, the boneless One is the Sun and the bony the
Moon. See M. Muller, India, What can it Teach us ? pp. 245, 246.
5 The yearling Calf: probably the Sun, in reference to his yearly course.
What the seven threads are is uncertain. S&yana says they are the seven
forms of the Soma sacrifice, or the seven metres of the Vedas. Ludwig thinks
that the general meaning of the stanza is ; I (the poet) content myself with
asking for information about the places or traces of the Gods in our world ;
but the sages talk about things which are beyond my power of comprehension.
6 In the Unborn*s image: in the form of Aja or the Unborn Creator, repre¬
sented by the Sun. Of. VIII. 41.10.
7 This lovely Bird's...station: the place of the Sun.
The Cows draw milh: * The solar rays, .although especial agents in sending
down rain, are equally active in its re-absorption.’—Wilson.
8 The mother Barth gay© the father Heaven his share in the great work of
cosmical production,
Dew prolife ; the fertilising rain*.
HYMN 164,] THM MOVED A. ' 221
9 Yoked was the Mother to the boon Cow's car-pole ; in the dank
rows of cloud the Infant rested.
Then the Calf lowed, and looked upon the Mother, the Cow who
• wears all shapes in three directions.
10 Bearing three Mothers and three Fathers, single he stood
erect: they never make him weary.
There on the pitch of heaven they speak together in speech
all-knowing but not all-impelling.
11 Formed with twelve spokes, by length of time unweakened,
rolls round the heaven this wheel of during Order.
Herein established, joined in pairs together, seven hundred
Sons and twenty stand, 0 Agni.
12 They call him in the farther half of heaven the Sire five-footed,
of twelve forms, wealthy in watery store.
These others say that he, God with far-seeing eyes, is mounted
on the lower seven-wheeled, six-spoked car.
13 Upon this five-spoked wheel revolving ever all living creatures
rest and ai’e dependent.
Its axle, heavy-laden, is not heated: the nave from ancient
time remains unbroken.
14 The wheel revolves, unwasting, with its felly ; ten draw it,
yoked to the far-stretching car-pole.
The Sun's eye moves encompassed by the region: on him depend¬
ent rest all living creatures.
9 Yoked was the Mother : Earth undertook the functions of the cow who
supplies milk for sacrifices.
The Infant: the young Sun.
The Calf lowed: the cloud thundered. In three directions: heaven, mid-air,
and earth.
10 Three Mothers and three Fathers: the three earths and the three heavens.
This fanciful threefold division has occurred before. See I. 105. 5.
they speak: the Gods converse together about the Sun, says S&yana, in
speech that knows all but does not extend to or impress all.
11 The wheel formed with twelve spokes is the year with its twelve months.
The seven hundred and twenty sons, joined in pairs, are the days and nights
of the year, three hundred and sixty of each,
12 Five-footed: the five feet are, S&yana says, the five seasons, the dewy
and cold seasons being counted as one. The twelve forms are the months of
the year. The seven wheels of the car are said to be the seven solar rays, and
the six spokes of each wheel are the six seasons, I find the stanza unintelli¬
gible.
18 The five-spoked wheel: in reference, perhaps, to the five seasons, as in
verse 12.
14 Ten draw it: probably the ten regions of space.
The region ; the firmament, mid-air.
222 TBB STUBS OB [BOOB t
15 Of the co-born they call the Seventh single-born; the six twin
pairs are called Eishis, Children of Gods, .
Their good gifts sought of men are ranged in order due, and
various in their form move for the Lord who guides.
16 They toM me these were males, though truly females: ho
who hath eyes sees this, the blind discerns not.
The son who is a sage hath comprehended: who knows this
rightly is his fathers father,
17 Beneath the upper realm, above this lower, bearing her calf
at foot the Cow hath-risen.
Whitherward, to what place hath she departed ? Where calves
she ? Not amid this herd of cattle.
18 Who, that the father of this Calf discerneth beneath the upper
realm, above the lower,
Showing himself a sage, may here declare it? Whence hath
the Godlike spirit had its rising?
19 Those that come hitherward they call departing, those that
depart they call directed hither.
And what so ye have made, Indra and Soma, steeds bear as
J t were yoked to the regior/s car-pole.
20 Two Birds with fair wings, knit with bonds of friendship, in
the same sheltering tree have found a refuge.
15 The co-bom: the six pairs of months, or six seasons of two months each.
The single-born is the thirteenth and intercalary month, S&yana explains
rishayah, Kishis, in this stanza as gantdrah, goers; but in what sense is uncertain,
•16 They told me these were males: Wilson observes : * This is a piece of
grammatical mysticism ; rasmi, a ray of the sun, here personified as a female,
is properly a noun masculine/ But this is just the reverse of the explanation
required. The meaning is obscure.
Grassmann suggests that the meaning is that Night and Morning, both
feminine, have received the masculine name of Day.
The son who is a sage: 4 According to the Scholiast, the Sun is to be consider¬
ed as the father of the rays of light, which again, in their collective capacity,
being the cause of rain, are the fosterers or parents of the earth : the Sun is
therefore father Of the father, and he who knows this is identical with the
Sun/-—-Wilson. The meaning of the last semi-hemistich is probably that an
intelligent son may be called the parent of an ignorant father, as being his
superior in knowledge.
17 Ushas or Dawn hath risen between heaven and earth, carrying with her
the young Sun her offspring. This herd of cattle: the visible world.
18 Ushas is the mother, but who is able to say who the father of the Sun is I
19 This stanza may refer to the planets which change their relative
position as they revolve. Indra is here the Sun, and Soma the Moon,
20 S&yana says that the two Birds are the vital and the Supreme Spirit,
dwelling in one body. The vital spirit enjoys the fruit or rewards of actions
while the Supreme Spirit is merely a passive spectator. «
THE RIG VEDA.
223
HYMH 164.]
One of the twain eats the sweet Fig-tree’s fruitage; the other
eating not regardeth only.
21 Where those line Birds hymn ceaselessly their portion of life
eternal, and the sacred synods,
There is the Universe’s mighty Keeper, who, wise,4rath entered
into me the simple.
22 The tree whereon the fine Birds eat the sweetness, where they
all rest and procreate their offspring,—
Upon its top they say the fig is luscious : none gaineth it who.
knoweth not the Father.
23 How on the Gayatri the Gayatri was based, how from the
Trishtup they fashioned the Trishtup forth,
How on the Jagati was based the Jagati,—they who know,
this have won themselves immortal life.
24 With Gayatri he measures out the praise-song, Santa with
praise-song, triplet with the Trishtup,
The triplet with the two or four-foot measure, and with the
syllable they form seven metres.
21 The fine Birds here are perhaps the priests, and the Keeper of the
Universe may be Soma.
22 S&yana explains mparnft, well-winged, in this and the preceding stanza
as smooth-gliding (rays). Their offspring is, he says, the light, and the Father
is the cherishing and protecting Sun. All explanations of these three stanzas
can be only conjectural. Ludwig is of opinion that they are originally
unconnected fragments and that they have been inserted together in this
hymn merely because the word suparntt (used apparently in various senses)
has a prominent place in each stanza.
Suparnd (dual) has been explained by different scholars as two species of
souls ; day and night, Sun and Moon ; (plural) as rays of light ; stars ; metres,
spirits of the dead ; priests ; and the tree on which they rest as the body ;
the orb or region of the Sun ; the sacrificial post; the world ; and the
mythical World-Tree. A generally satisfactory explanation is scarcely to be
hoped for,
23 Wilson, following Sdyana, paraphrases this stanza as follows: f They
who know the station of Agni upon the earth ; the station of V&yu that was
fabricated from the firmament, and that station of the Sun which is placed
in heaven, obtain immortality.’ He observes that the purport of the
phraseology, borrowed from the several metres GdyatrS, -Trishtubh, and
Jagati, is not very clear, and that it may be merely an obscure and mystic
reference to tbe text of the Veda, a knowledge of which is essential to final
felicity. The meaning seems to be that those who are thoroughly acquainted
with the appropriate rewards which follow the employment of each of the-
sacred metres named are on the right road to immortal life.
24 Triplet: the word in the text vdhd is said to mean either two or three
connected stanzas.
Two or four-foot measure: consisting of two or foxwpddcts or semi-hemistichs.
And loith the syllable : they form the seven generic metres of the Veda with
the syllable, which is the chief element of metre, the Gdyatil consisting of eight
syllables, the Trishtup of eleven, and the Jagati of twelve. See Wilson’s note.
224 THE MIMES OF [BOOK I.
25 With Jagati the flood in heaven he stablished, and saw the
Sun in the Bathantara Saman.
G&yatri hath, they say, three brands for kindling: hence it
excels in majesty and vigour.
26 I invocafe the milch-cow good for milking, so that the milker,
deft of hand, may drain her.
May Savitar give goodliest stimulation. The caldron is made
hot; I will proclaim it.
27 She, lady of all treasure, is come hither yearning in spirit for
her calf and lowing.
May this cow yield her milk for both the Asvins, and may
she prosper to our high advantage.
28 The cow hath lowed after her blinking youngling j she licks
his forehead, as she lows, to form it.
His mouth she fondly calls to her warm udder, and suckles
him with milk while gently lowing.
29 He also snorts, by whom encompassed round the Cow lows as
she clings unto the shedder of the rain.
She with her shrilling cries hath humbled mortal man, and,
turned to lightning, hath stripped off her covering robe.
30 That which hath breath and speed and life and motion lies
firmly stablished in the midst of houses.
Living, by offerings to the Dead he moveth, Immortal One
the brother of the mortal,
311 saw the Herdsman, him who never stumbles, approaching
by his pathways and departing.
He, clothed with gathered and diffusive splendour, within the
worlds continually travels.
25 He: Brahmfi, according to Sftyana.
Bathantara,: one of the most important S&ma-hymns ; S&maveda II. !. i.
ll = Rigveda VII. 82. 22, 23.
Three brands: the three pddas, divisions, or lines of the verse being
fancifully likened to the sticks with which the sacrificial fire is kindled.
26 The milch-cow in this and the two following stanzas may be the cow
who supplies milk for the sacrifice. But S&yana says that the cow may be the
rain-cloud, the milk being the rain and the milker V&yu the God of Wind
who causes it to flow. The calf, S&yana says, is the world longing for the
rain to fall.
29 He also: probably Parjanya, the personified Storm-Cloud. The Cow
here is undoubtedly a cloud.
30 The subject of the first hemistich is apparently^Agni. The Moon,
sustained by sacrificial offerings to the Departed, appears to be the subject of
the second. But see Hymns of the Atharva-vecla IX. 10. 8.
31 The Herdsman: the Sun, the guardian of the world.
HYMN 164.]
THE BIGVEDA.
225
32 He who hath made him doth not comprehend him : from him
who saw him surely is he hidden.
He, yet enveloped in his Mother’s bosom, source of much life,
hath sunk into destruction.
33 Dyaus is my Father, my begetter: kinship is#here. This
great earth is my kin and Mother.
Between the wide-spread world-halves is the birth-place; the
Father laid the Daughter’s germ within it.
34 I ask thee of the earth’s extremest limit, where is the centre
of the world, I ask thee.
I ask thee of the Stallion’s seed prolific, I ask of highest
heaven where Speech abideth.
35 This altar is the earth’s extremest limit; this sacrifice of ours
is the world’s centre.
• The Stallion’s seed prolific is the Soma; this Brahman
highest heaven where Speech abideth,
36 Seven germs unripened yet are heaven’s prolific seed: their
functions they maintain by Vishnu’s ordinance.
End lied with wisdom through intelligence and thought, they
compass us about present on every side,
37 What thing I truly am I know not clearly: mysterious,
fettered in my mind I wander.
When the first-born of holy Law approached me, then of
this speech I first obtain a portion,
38 Back, forward goes he, grasped by strength inherent, the Im¬
mortal bom the brother of the mortal.
32 Lightning, the immediate cause of rain, with his countless offspring the
f, - V*' ps, appears to be alluded to.
-■ ■; literally bowls or vessels into which the Soma is poured,
a figurative expression for heaven and earth. The firmament or space between
these two is, as the region of the rain, the womb of all beings, The Father
is Dyaus and the daughter is Earth whose fertility depends upon the germ of
rain laid in the firmament.
35 The earth's extremest limit: the altar, as the place nearest to heaven, the
place where the Gods visit men.
The Stallion : Dyaus, or Father Heaven.
This Brahman; The priest so named who recites the texts of the Veda.
36 This stanza, as Ludwig remarks, is one of the most unintelligible in the
whole Veda. The seven , according to S&yana, are the solar rays, and Vishnu
is”said to be the Sun.
37 The first-born of holy Law ; according to S&yana, the first-born (percep¬
tions) of the truth, Soma may be intended, as’ suggested by Bergaine,
Religion V&lique, I. 150,
38 This stanza api->ears to refer to the Sun in bis daily course from east to
west and his nightly return to the east, the former visible to men and the
latter invisible.
They , in this case, would mean the Sun by day and the Sun by night.
15 •;&
226 ‘ TEE ETMES OF [BOOK T.
Ceaseless they move in opposite directions : men mark tlie
one and fail to mark the other.
39 Upon what syllable of holy praise-song, as ’twere their
highest heaven, the Gods repose them,—*
-Who kimvs not this, what will he do with praise-song 1 But
they who know it well sit here assembled.
40 Fortunate mayst thou be with goodly pasture, and may we
also be exceeding wealthy.
Feed on the grass, 0 Cow, at every season, and coming hither¬
ward drink limpid water.
41 Forming tlie water-floods, the buffalo hath lowed, one-footed
or two-footed or four-footed, she,
Who hath become eight-footed or hath got nine feet, the
thousand-syllabled in the sublimest heaven.
42 From her descend in streams the seas of water ; thereby the
world’s four regions have their being.
Thence flows the imperishable flood, and thence the universe
hath life.
43 I saw from far away the smoke of fuel with spires that rose
on high o’er that beneath it.
The Mighty Mon have dressed the spotted bullock. These
were the customs in the days aforetime.
44 Three with long tresses show in ordered season. One of them
shearcth when the year is ended.
One with his powers the universe regardeth: of one the
sweep is, seen, but not his figure.
45 Speech hath been measured out in four divisions, the Brah¬
mans who have understanding know them.
39 The syllable is the Pranava, the mystical sacred syllable Om, This
■syllable is set forth in the Upanishads as the object of profound religious
meditation, and the highest spiritual efficacy is attributed to it.
40 This stanza is addressed to the cow who supplies the milk for libations.
41 The buffalo hath loioed: the great rain-cloud has thundered. S&yana
r-s.pir.ir.v or e forced, as sounding from the cloud; two-footed, from cloud and
<;y ; .A-' from the four cardinal points; eight-footed, from the four
points and the four-intermediate points ; nine-footed , from these points and
the zenith. (lanrt, the buffalo, is, according to S&yana, VdJc, Speech, the voice
of heaven.
42 From her; from the buffalo, or cloud. The world's four regions: the
whole world.
43 The smoke of fuel: arising from burning eow-dung. The Mighty Men:
the Heroes, the Gods. The spotted bullock: the Soma. The whole may,
perhaps, be a figurative description of the -gathering of the rain-clouds.
44 The three are Agni who bums up the vegetation, the all-seeing Sun.
.and the invisible Yayu or Wind.
EYMN 164.]
TEE RIG YEDA.
227
Three kept in close concealment cause no motion; of speech,
men speak only the fourth division.
46 They call him Indra, Mitra, Varuna, Agni, and he is heavenly
nobly-winged Garutman.
To what is One, sages give many a title: they*call it Agni,
Yama, Matarisvan.
47 Dark the descent: the birds are golden-coloured; up to the
heaven they fly robed in the waters.
Again descend they from the seat of Order, and all the earth
is moistened with their fatness.
48 Twelve are the fellies, and the wheel is single j three are the
naves. What man hath understood it ?
Therein are set together spokes three hundred and sixty,
which in nowise can be loosened.
49 That breast of thine exhaustless, spring of pleasure, where¬
with thou feedest all things that are choicest,
Wealth-giver, treasure-finder, free .bestower,—bring that, Sara-
svati, that we may drain it.
50 By means of sacrifice the Gods accomplished their sacrifice;
these were the earliest ordinances.
These Mighty Ones attained the height of heaven, there
where the Sadhyas, Gods of old, are dwelling.
51 Uniform, with the passing days, this water mounts and falls
again.
The tempest-clouds give life to earth, and fires re-animate the
heaven.
45 Three kept in close concealment: the three might mean the three Vedas;
but this interpretation does not suit the rest of the half-line. The fourth
division: ordinary language. See Wilson for Sfiyana’s elaborate explanation
of this stanza, and Muir, 0. S. Texts, II. 155.
46 Garutmdn: the Celestial Bird, the Sun. All these names, says the
poet, are names of one and the same Divine Being, the One Supreme Spirit
under various manifestations. .
47 Dark the descent: the rays of light descend into the darkness of the
earth when wrapped in night, and rise again to heaven with the moisture
which they have absorbed to descend again in the form of fertilizing rain.
• 48 The single wheel is the year ; the twelve spokes are the months; the
three naves are the three seasons of four months each ; and the spokes are
the days of the luni-solar year. The stanza is out of place here.
49 Sarasvati: see I. 3. 10.
50 The Sldhyas: said by Ydska to be ‘the Gods whose
the sky.’ They are named among the minor divinities in : ■ ■ . *•
and, as Wilson observes, * it would seem that in Silyana’s day the purport of
the designation liad become uncertain.’
51 Fires re-animate the heaven .* the oblations offered in sacrificial fires
delight and strengthen the Gods.
228 .THE HYMNS OF [BOOK L
52 Tlie Bird Celestial, vast with noble pinion, the lovely germ of
plants, the germ of waters,
Him who delighteth us with rain in season, Sarasvan I invoke
that he may help us.
HYMN CLXV. Indra. Maruts.
With what bright beauty are the Maruts jointly invested,
peers in age, who dwell together ?
From what place have they come? With what intention?
Sing they their strength through love of wealth, these
Heroes ?
2 Whose prayers have they, the Youthful Ones, accepted? Who
to his sacrifice hath turned the Maruts?
We will delay them on their journey sweeping—with what
high spirit!—through the air like eagles.
3 Whence comest thou alone, thou who art mighty, Indra, Lord
of the Brave? What is thy purpose?
Thou greetest us when meeting us the Bright Ones. Lord of
Bay Steeds, say what thou hast against us.
4 Mine are devotions, hymns; sweet are libations. Strength
stirs, and hurled forth is my bolt of thunder.
They call for me, their lauds are longing for me. These my
Bay Steads bear me to these oblations.
5 Therefore together with our strong companions, having adorn¬
ed our bodies, now we harness
Our spatted deer with might, for thou, 0 Indra, hast learnt
and understood our Godlike nature.
6 Where was that nature then of yours, 0 Maruts, that ye
charged me alone to slay the Dragon ?
For I in truth am fierce and strong and mighty. I bent
away from every foeman’s weapons.
52 Samsvdn: or Saras vat, is the name of a Biver-G-od usually assigned
as a consort to Sarasvatt. In this place the Sun is meant, and sdrasvantcm
may be taken as a mere epithet, ( rich in water ’ which he absorbs.
Indra, the Maruts, and the great sage Agastya are regarded as the Bishis
of this hymn, which appears to be, as Wilson observes, a vindication of * the
separate, or at least preferential, worship of Indra, without comprehending,
at the same time, as a matter of course, the adoration of the Maruts.’ The
hymn is translated and fully explained in Prof. Max Muller's Yedic Hymns,
Part I.
1 Indra speaks.
3 Here the Maruts address Indra whom they meet alone, unattended by
fchera as was usual.
4 Indra replies,
5 The Maruts again speak.
6 Indra claims for himself the glory of the victory over.. Vritra.
HYMH 165.]
THE RIGVEDA.
229
7 Yea, much hast thou achieved with mb for comrades, with
manly valour like thine own, thou Hero.
Much may we too achieve, 0 mightiest Indra, with our great
power, we Maruts, when we will it.
8 Yritra I slew by mine own strength, 0 Maruts, having waxed
mighty in mine indignation.
I with the thunder in my hand created for man these lucid
softly flowing waters.
9 Nothing, 0 Mag ha van, stands firm before thee; among the
Gods not one is found thine equal.
None born or springing into life comes nigh thee. Do what
thou hast to do, exceeding mighty!
10 Mine only be transcendent power, whatever I, daring in my
spirit, may accomplish.
For I am known as terrible, 0 Maruts : I, Indra, am the Lord
of what I ruined.
11 Now, 0 ye Maruts, hath your praise rejoiced me, the glorious
hymn which ye have made me, Heroes!
For me, for Indra, champion strong in battle, for me, your¬
selves, as lovers for a lover.
12 Here, truly, they send forth their sheen to meet me, wearing
their blameless glory and their vigour.
When I have seen you, Maruts, in gay splendour, ye have
delighted me, so now delight me.
13 Who here hath magnified you, 0 ye Maruts % speed forward,
0 ye lovers, to your lovers.
Ye Radiant Ones, assisting their devotions, of these my holy
rites be ye regardful.
14 To this hath Manya’s wisdom brought us, so as to aid, as aids
the poet him who worships.
Bring hither quick! On to the sage, ye Maruts ! These
prayers for you the singer hath recited.
11 * In this verse Indra, after having declined with no uncertain sound the
friendship of the Maruts, repeats himself of his unkind ness towards his old
friends. The words of praise which they addressed to him in verse 9, in spite
of the rebuff which they had received from Indra, have touched his heart,
and we may suppose that, after this, their reconciliation was complete.’—
Max Muller.
14 This verse is exceedingly difficult, and its translation at present can he
only conjectural.
Mdnya , apparently, means the son of Mftna.
M&nddrya, probably the name of the poet, but explained differently by
84yana and Muhfdhara,
230 TEE HYMNS OF [BOOK /,
15 May this your praise, may this your song, 0 Maruts, sung
by the poet, Mana’s son, M&ndarya,
Bring offspring for ourselves with food to feed us. May we
find strengthening food in full abundance I
HYMN CLXVL Maruts.
Now let us publish, for the vigorous company the herald of
the Strong One, their primeval might.
With fire upon your way, 0 Maruts loud of voice, with battle,
Mighty Ones, achieve you? deeds of strength.
2 Bringing the pleasant meath as J twere their own dear son,
they sport in sportive wise gay at their ^gatherings.
The Kudras come with succour to the worshipper; self-strong
they fail not him who offers sacrifice,
3 To whomsoever, bringer of oblations, they, immortal guard¬
ians, have given plenteous wealth,
For him, like loving friends, the Maruts bringing bliss bedew
the regions round with milk abundantly.
4 Ye who with mighty powers have stirred the regions up, your
coursers have sped forth directed by themselves.
All creatures of the earth, all dwellings are afraid, for bril¬
liant is your coming with your spears advanced.
5 When they in dazzling rush have made the mountains roar,
and shaken heaven’s high back in their heroic strength,
Each sovran of the forest fears as ye drive near, and the
shrubs fly before you swift as whirling wheels.
6 Terrible Maruts, ye with ne’er-diminished host, with great
benevolence fulfil our heart’s desire.
Where’er your lightning bites armed with its gory teeth it
crunches up the cattle like a well-aimed dart.
15 1 borrow three-fourths of this verse from Prof. M. Miiller.
This hymn and the twenty-five following are ascribed to the Bishi Agastya,
who appears in the R&mftyana as the friend and counsellor of Btaa. He is
one of those indefinable mythic personages who are found in the ancient
traditions of many nations, and in whom cosmogonical or astronomical
notions are generally figured. Thus it is related of Agastya that the Vin-
dhyan mountains prostrated themselves before him ; and yet the same
Agastya is believed to be the regent of the star Canopus.
1 The Strong One : Indra, who is preceded by the Maruts.
2 The Miidraa: the Maruts, sons of the Strong-God Budra.
3 Milk: fertilizing rain.
5 As ye drive near: similar abrupt changes of person are common in the
Veda.
■HYMN 166.1
THE RIG VEDA.
231
7 Gibers of during gifts whose bounties never fail, free from ill-
will, at sacrifices glorified,
They sing their song aloud that they may drink sweet juice :
well do they know the Hera’s first heroic deeds.
8 With castles hundredfold, 0 Maruts, guard ye well the man
whom ye have loved from ruin and from sin,—
The man whom ye the fierce, the Mighty Ones who roai’,
] reserve from calumny by cherishing his seed.
9 0 Maruts, in your car’s are all things that are good: great
powers are set as 5 1were in rivalry therein.
Bings are upon your shoulders when ye journey forth : your
axle turns together both the chariot wheels.
10 Held in your manly arms are many goodly things, gold chains
are on your chests, and glistering ornaments.
Door-skins are on their shoulders, on their fellies knives:
they spread their glory out as birds spread out their wings.
11 Mighty in mightiness, pervading, passing strong, visible from
afar as ’twere with stars of heaven,
Lovely with pleasant tongues, sweet singers with their mouths,
the Maruts, joined with ludra, shout forth all around,
12 This is your majesty, ye Maruts nobly born, far as the sway
of Aditi your bounty spreads.
Even Indra by desertion never disannuls the boon bestowed
by you upon the pious man.
13 This is your kinship, Maruts, that, Immortals, ye were oft in
oldeu time regardful of our call.
Having vouchsafed to man a hearing through this prayer, by
wondrous deeds the Heroes have displayed their might,
14 That, 0 ye Maruts, we may long time flourish through your
abundant riches, 0 swift movers,
And that our men may spread in the encampment, let me
complete the-rite with these oblations.
15 May this your laud, may this your song, 0 Maruts, sung by
the poet, MAna’s son, Mand&rya,
Bring offspring for ourselves with food to feed us. May we
find strengthening food in full abundance,
10 On their fellies hilves: their war-chariots have sharp scythe-like blades
attached to their wheels, or sharp edges to their fellies.
11 Sweet singers: the Maruts* song in the music of - the winds.
12 The swag of Aditi: ‘ What the poet says is simply this, that the bounty
of the Maruts extends as far as the realm of Aditi, i. e. is-endless, or extends
everywhere, Aditi being in its original conception the deity of the unbounded
world beyond, the earliest attempt at expressing the Infinite.*—Max Muller.
This also is one of the hymns translated and fully explained by Prof. Max
Muller in Vedic Hymns, Part L
232
THE HYMNS OH
[BOOK l
HYMN CLXVIL Indra. Maruts.
A thousand are thy helps for as, 0 Indraa thousand, Lord
of Bays, thy choice refreshments.
Wealth of a thousand sorts hast thou to cheer us: may preci¬
ous goods come nigh to us in thousands.
2 May the most sapient Maruts, with protection, with best boons
brought from lofty heaven, approach us,
Now when their team of the most noble horses speeds even
on the sea's extremest limit.
3 Close to them clings one moving in seclusion, like a man's wife,
like a spear carried rearward,
Well grasped, bright, decked with gold; there is Yak also,
like to a courtly, eloquent dame, among them.
4 Far off the brilliant, never-weary Maruts cling to the young
Maid as a joint possession.
The fierce Cods drave not Rodasi before them, but wished for
her to grow their friend and fellow.
5 When chose immortal Rodasi to follow—she with loose tresses
and heroic- spirit —
She clomb her servant's chariot, she like Surya with cloud-like
motion and refulgent aspect.
6 Upon their car the young men set the Maiden wedded to glory,
mighty in assemblies,
When your song, Maruts, rose, and, with oblation, the Soma-
pourer sang his hymn in worship.
7 I will declare the greatness of these Maruts, their real great¬
ness, worthy to be lauded,
How, with them, she though firm, strong-minded, haughty,
travels to women happy in their fortune.
2 The $ 611*8 extremest limit: the skirts of the sea of air, the firmament.
3 Sftyana says that the lightning is spoken of, moving in the clouds, as if in
secret, like the well-attired wife who remains in the women’s apartment, but
sometimes showing itself, like the hymn or prayer recited at religious cei’emo-
liies. The comparisons are scarcely intelligible. Vftk here is the voice of
Heaven, the thunder. Bee Max Muller, Vedic Hymns, Part I.
5 Rodasi: usually regarded as the consort of Rudra, said by Sftyana to
mean here the lightning, the bride of tlie Maruts.
S&ryd: the daughter of the Sun, who mounted the chariot of the Asvins.
Bee 1.116.17.
7 She: Rodasi. In the second hemistich there is no substantive, only ad¬
jectives in the feminine gender. Wilson, following S&yanft, renders the last
half-line by ‘ supports a flourishing progeny.’ Ludwig thinks that Rodasi ap¬
pears as ElXeidvut of the Greek pantheon, the Goddess who presides over
childbirth.
HYMN 168 .]
THE MI$ VEDA.
233
8 Mitra and Yanina they guard from censure: Aryaman too,
discovers worthless sinners.
Firm things are overthrown that ne’er were shaken : he pros¬
pers, Maruts, who gives choice oblations.
9 None of us, Maruts, near or at a distance, hath Tiver reached
the limit of your vigour.
' They in courageous might still waxing boldly have compassed
round their foemen like an ocean.
10 May we this day be dearest friends of Indra, and let us call on
him in fight to-morrow.
So were we erst. New might attend us daily ! so be w r ith us
Ribhukshan of the Heroes 1
11 May this your laud, may this your song, 0 Maruts, sung by
the poet, Mena’s son, Mfind ary a,
Bring offspring for ourselves with food to feed us. May we
find strengthening food in full abundance.
HYMN OLXVIII. Maruts.
Swift gain is his who hath you near at every rite : ye welcome
every song of him who serves the Gods.
So may I turn you hither with fair hymns of praise to give
great succour for the weal of both the worlds.
2 Surrounding, as it were, self-born, self-powerful, they spring
to life the shakers-down of food and light j
Like as the countless undulations of the floods, worthy of praise
when near, like bullocks and like kine.
3 They who, like Somas with their well-grown stalks pressed out,
imbibed within the heart, dwell there in friendly wise.
'Upon their shoulders rests as ’twere a warrior’s spear, and in ■
their hand they hold a dagger and a ring.
10 The hymn appears to have been recited on the eve of an expected battle.
Mibhukshan ; a name of Indra, as lord of the Ribhus.
1 The text of the first line is manifestly corrupt, and translation is conjec¬
tural. See Max Muller, Sacred Books of the East, XXXII, p. 281.
2 The shakers-down: violently sending down the rain which is followed by
sunlight and fertility.
When near: terrific in appearence at a distance, but gentle when propitiated
with worship.
3 The first hemistich is obscure. Perhaps the meaning is that the bene¬
ficial effects of the storm are lasting like the inspiring influence of Soma juice.
Warrior's spear: i llambhint I now take with Sftyana in the sense of a
wife clinging to the shoulders of her husband, though what is meant is the
spear, or some other weapon, slung over the shoulders; see 1. 167, 3,’—
fuller, Vedic Hymns, I. 283,
234 TEE HYMNS OF [BOOK L
4 Self-yoked, they have descended lightly from the sky. With
your own lash, Immortals, urge yourselves to speed.
Unstained by dust the Maruts, mighty in their strength, have
oast down e'en firm things, armed with their shining spears.
5 Who among you, 0 Maruts armed with lightning-spears, moveth
you by himself, as with the tongue his jaws ?
Ye rush from heaven's floor as though ye sought for food, bn
many errands like the Sun's diurnal Steed,
6 Say where, then, is this mighty region's farthest hound, where,
Maruts, is the lowest depth that ye have reached,
When ye cast down like chaff the firmly stablished pile, and
from the mountain send the glittering water-flood ?
7 Your winning is with strength, dazzling, with heavenly light,
with fruit mature, 0 Maruts, full of plenteousness.
Auspicious is your gift like a free giver’s meed, victorious,
spreading far, as of immortal Gods.
8 The rivers roar before your chariot fellies when they are utter¬
ing the voice of rain-clouds.
The lightnings laugh upon the earth beneath them, what time
the Maruts scatter forth their fatness.
9 Prism brought forth, to fight the mighty battle, the glittering
army of the restless Maruts.
Nurtured together they begat the monster, and then looked
round them for the food that strengthens.
10 May this your laud, may this your song, 0 Maruts, sung by
the poet, Manas son, Mandarya,
Bring offspring for ourselves with food to feed us. May we
find strenthening food in full abundance.
HYMN CLXIX. indra.
As, Indra, from great treason thou protectest, yea, from great
treachery these who approach us,
So, marking well. Controller of the Maruts, grant us their
blessings, for they are thy dearest.
5 What, asks the poet, Is the moving principle of the Maruts ? Who gives
them their first impulse, as a man when he wishes moves hi' x * ■ *’■ JI -v.~-, ?
* This stanza/ remarks Wilson, 6 is exceedingly elliptical and : ■■ ;
completion of the text is entirely conjectural.'
9 Prisni: the mother of the Maruts. See I. 24. 3. The monster: the mass
of dark storm-clouds.
1 These who approach us; the Maruts.
HYMN 170 .]
THE RIG VEDA.
235
2 The various doings of all mortal people by thee are ordered,
in thy wisdom, Indra.
The host of Maruts goeth forth exulting to win the light-
bestowing spoil of battle.
3SThat spear of thine sat firm for us, 0 Indra : the Maruts set
their whole dread power in motion.
E’en Agni shines resplendent in the brushwood: the viands
hold him as hoods hold an island.
4 Vouchsafe us now that opulence, 0 Indra, as guerdon won by
mightiest donation.
May hymns that please thee cause the breast of Vayu to
swell as with the mead’s refreshing sweetness.
5 With thee, 0 Indra, are most bounteous riches that further
every one who lives uprightly.
Now may these Maruts show us loving-kindness, Gods who
of old were ever prompt to help us.-
6 Bring forth the Men who rain down boons, 0 Indra: exert
thee in the great terrestrial region;
For their broad-chested speckled deer are standing like a
King^s armies on the field of battle.
7 Heard isThFTmT^“the Advancing Baruts, terrific, glittering,
and swiftly moving,
Who with their rush o’ertlirow as ’twere a sinner the mortal
who would fight with those who love him.
8 Give to the M&nas, Indra with the Maruts, gifts universal,
gifts of cattle foremost.
Thou, God, art praised with Gods who must be lauded. May
we find strengthening food in full abundance.
HYMN CLXX. Indra. Maruts.
Naught is to-day, to-morrow naught. Who comprehends the
mystery ?
We must address ourselves unto another’s thought, and. lost
is then the hope we formed.
2 The Maruts are thy brothers. Why, 0 Indra, wouldst thou
take our lives ?
Agree with them in friendly wise, and do not slay us in the fight.
3 Sat firm : was firmly and properly held by tlie Warrior-God.
6 The Men : the Maruts. Their chariot is drawn by spotted deer.
8 The Mdnas; men of the family of the poet M&na.
X Lost is then the hope we formed : Indra appears to have appropriated to
himself the sacrifice intended for the Maruts, who complain, accordingly, of
their dependence on another’s will and of their disappointed hopes.
2 This is spoken by Agastya, who offered the sacrifice.
236
THE HYMNS OF [BOOK I .
3 Agastya, brother, why dost thou neglect us, thou who art our
friend 1
We know the nature of thy mind. Verily thou wilt give us
naught.
4 Let them prepare the altar, let them kindle fire in front:
we two
Here will spread sacrifice for thee, that the Immortal may
observe.
5 Thou, Lord of Wealth, art Master of all treasures, thou, Lord
of friends, art thy friends’ best supporter.
0 Indra, speak thou kindly with the Maruts, and taste obla-
„ tiorns in their proper season.
HYMN CLXXI. Maruts.
To you I come with this mine adoration, and with a hymn I
crave the Strong Ones’ favour,
A hymn that truly makes you joyful, Maruts. Suppress your
anger and unyoke your horses.
2 Maruts, to you this laud with prayer and worship, formed in
the mind and heart, ye Gods, is offered.
Come ye to us, rejoicing in your spirit, for ye are they w r ho
make our prayer effective.
3 The Maruts, praised by us, shall show us favour; Maghavan,
lauded, shall be most propitious.
Maruts, may all our days that are to follow be very pleasant,
lovely and triunphant,
4 I fled in terrror from this mighty Indra, my body trembling in
alarm, 0 Maruts.
Oblations meant for you had been made ready; these have we
set aside; for this forgive us.
3 The Maruts complain that Agastya does not support their claim.
4 Spoken by Agastya to Indra. We; Agni and I. The Immortal ; Agni.
5 Agastya continues his conciliatory speech,
1 Unyoke your horses: stay with us and enjoy the sacrifice. 1 * 3 4 This hymn,
again,’ as Wilson remarks, ' indicates a sort of trimming between the worship
of Indra and the Maruts.’
3 Unable to translate the second hemistich satisfactorily, I have followed
Sftyana who takes vdndni as an adjective, lovely. Grassmann translates :
1 May all our days stand upright like beautiful trees,’ and Ludwig suggests
r battling ? spears ? for komytt vdndni. * May our trees (our lances) through
Our valour stand always erect.’—Max Muller.
4 Agastya apologizes for having allowed Indra to enjoy the offerings intend¬
ed for the Marutg,
HYMN 173.]' j THE RIGVEDA. 237
5 By whom the Mftnas recognize the daysprings, by whose strength
at the dawn of endless mornings,
Give us, .thou Mighty, glory with the Maruts, fierce with the
fierce, the Strong who givest triumph.
• 6 Do thou, 0 Indra, guard the conquering Heroes, find rid thee
of thy wrath against the Maruts,
With them, the wise, victorious and bestowing. May we find
strengthening food in full abundance.
HYMN CLXXII. Maruts.
Wonderful let your coming be, wondrous with help, ye Bount¬
eous Ones,
Maruts, who gleam as serpents gleam.
2 Far be from us, 0 Maruts, ye free givers, your impetuous shaft;
Far from us be the stone ye hurl.
3 0 Bounteous Givers, touch ye not, 0 Maruts, Trinaskanda’s
folk;
Lift ye us up that we may live.
HYMN CLXXIIL Indra.
The praise-song let him sing, forth bursting bird-like : sing we
that hymn which like heaven’s light expandeth,
That the milk-giving cows may, unimpeded, call to the sacred
grass the Gods’ assembly.
2 Let the Bull sing with Bulls whose toil is worship, with a loud
roar like some wild beast that hungers.
Praised God ! the glad priest brings his heart’s devotion; the
holy youth presents twofold oblation.
5 By whom: thou, Indra, by whom, eto.
1 Who gleam as serpents gleam: referring to the flashes of lightning that
accompany the Gods of storm,
2 The stone: the thunderbolt,
3 Trinaskanda's folk: Trinaskanda appears to be the name of some chief not
elsewhere mentioned. Wilson, following S&yapa, translates:protect my people
(although 1 be) as insignificant as grass.’
1 Let him sing: let the Udgdtar priest sing the S&man or metrical hymn of
praise, which spreads and blesses like the light of heaven.
2 The Bull: perhaps the institutor of the sacrifice ; or Indra himself may
he intended. Sftyana offers both explanations.
The Bulls: the officiating priests.
Praised God!: addressed to Indra. The meaning of the hemistich is obs¬
cure, The word mithund (literally, pairs) which I have rendered in accordance
with S&yana and Wilson, means according to Grassmann, * both the worlds/ and
according to Ludwig, ‘ the couples consisting of the sacrificers and the respec¬
tive wives.’
238
THE HYMNS OF [BOOK 1.
3 May the Priest come circling the measured stations, and with
him bring the earth’s autumnal fruitage.
Let the Horse neigh led near, let the Steer bellow: let the
Yoice go between both worlds as herald.
4 To him ewe offer welcomest oblations, the pious bring their
strength-inspiring praises.
May fndra, wondrous in his might, accept them, car-borne and
swift to move like the Nasatyas.
5 Praise thou that Indra who is truly mighty, the car-borne
Warrior, Maghavan the Hero;
Stronger in war than those who figlit against him, borne by
strong steeds, who kills enclosing darkness;
6 Him who surpasses heroes in his greatness; the earth and
heavens suffice not for his girdles.
Indra endues the earth to he his garment, and, God-like, wears
the heaven as ’twere a frontlet,
7 Thee, Hero, guardian of the brave in battles, who roamest in
the van,—to draw thee hither,
Indra, the hosts agree beside the Soma, and joy, for his great
actions, in the Chieftain.
8 Libations in the sea to thee are pleasant, when thy divine Floods
come to cheer these people.
To thee the Cow is sum of all tilings grateful when with the
wish thou seekest men and princes.
9 So may we in this One be well befriended, well aided as it were
through praise of chieftains,
That Indra still may linger at our worship, as one led swift to
work, to hear our praises.
10 Like men in rivalry extolling princes, our Friend be Indra,
wielder of the thunder.
Like true friends of some city’s lord, within them held in good
rule with sacrifice they help him.
% The Priest ; , who is also the Horse and the Steer. The measured
stations: the different fire-altars. Fruitage: grain for the oblation. The Voice•
thunder.
4 The N&satyas: the Asvins, whose chariot is famed for swiftness.
8 In the sea: reaching thee in the sea of air * or ‘ the sea 1 may mean the
large reservoir of boma juice. The wish / granting all their desires.
y In this One / this one true friend Indra.
- di ^ ult Wilson, following Sdyana, translates: * Emulous
m commendation like (those contending for the favour) of men, may Indra
the wielder of the thunderbolt, be equally (a friend) to us : like thie who
desirous of his friendship (conciliate) the lord of a city (ruling) with good
sacrifices!^’ 80 d ° ° Ur intemediate (representatives) propitiate^Indra) with
HYMN 174.]
THE RIG VEDA.
239
11 For every sacrifice makes Indra stronger, yea, when he goes
around angry in spirit;
As pleasure at the ford invites the thirsty, as the long way
brings him who gains his object.
12 Let us not here contend with Gods, 0 Indra, for here, 0 Mighty
One, is thine own portion,
The Great, whose Friends the bounteous Maruts honour, as
with a stream, his song who pours oblations.
13 Addressed to thee is this our praise, O Indra: Lord of Bay
Steeds, find us hereby advancement.
So mayst thou lead us on, 0 God, to comfort. May we find
strengthening food in full abundance.
HYMN CLXXIV. Indra.
Thou art the Xing of all the Gods, 0 Indra: protect the men,
0 Asura, preserve us.
Thou Lord of Heroes, Maghavan, our saver, art faithful* very
rich, the victory-giver.
2 Indra, thou humbledst tribes that spnlc e with insult by break¬
ing down seven autumn forts, their refuge.
Thou stirredst, Blameless 1 billowy foods, and gavest his foe a
prey to youthful Purukutsa.
3 With whom thou drives-t troops whose lords are heroes, and
bringest daylight now, much woi*sliipped Indra,
With them guard lion-like wasting active Agni to dwell in our
tilled fields and in our homestead.
4 They through the greatness of thy spear, 0 Indra, shall, to
thy praise, rest in this earthly station.
To loose the floods, to seek, for kine, the battle, his Bays ' he
mounted, boldly seized the booty.
5 Indra, bear Kutsa, him in whom thou joyest: the dark-red
horses of the Wind are docile.
11 Indra will came at last although he tarries now. We must wait pa¬
tiently. The thirsty traveller comes to the stream and reaches his journey’s
end at last.
Wilson observes with truth that 1 this hymn is in general elliptical and obs¬
cure.’ A translator has to endeavour to give the probable meaning of the
words as they stand, without venturing on conjectural completion of fancied
ellipses and the insertion of words at pleasure after the manner of S&yana.
' 1 The men: the priests. Vs: tby worshippers. Asura: immortal and divine.
2 Autumn forts: probably strongholds on high ground, occupied in the rainy
reason. Purukutsa : has been mentioned before. See I. 63. 7.
3 With whom,: the Maruts.
4 They: the enemy. lie: Indra.
5 Kutsa: the Rishi of that name. Wilson paraphrases after S&yana : ‘ Bear
(the sage) Kutsa to that ceremony (to which) thou desirest (to convey him}/
240 THE HYMNS OF [BOOK I.
Let the Sun roll his chariot wheel anear us, and let the Thund.-
erer go to meet the foemen.
6 Thou Indra, Lord of Bays, made strong by impulse, hast slain
the vexers of thy friends, who give not.
They who beheld the Friend beside the living were cast aside
by thee as they rode onward.
7 Indra, the bard sang forth in inspiration: thou madest earth a
covering for the Dasa.
Maghavan made the three that gleam with moisture, and to
his home brought Kuyavach to slay him.
8 These thine old deeds new bards have sung, 0 Indra. Thou
conqueredst, boundest many tribes for ever.
Like castles thou hast crushed the godless races, and bowed
the godless scorner’s deadly weapon.
9 A Stormer thou hast made the stormy waters flow down, 0 Indra,
like the running rivers.
When o’er the flood thou broughtest them, 0 Hero, thou kept-
est Turvasa and Yadu safely.
10 Indra, mayst thou be ours in all occasions, protector of the
men, most gentle-hearted,
Giving us victory over all our rivals. May we find strengthen¬
ing food in full abundance.
HYMN CLXXV. Indra ,
Glad thee : thy glory hath been quaffed, Lord of Bay Steeds,
as ’twere the bowl’s enlivening mead.
For thee the Strong there is strong drink, mighty, omnipotent
to win.
2 Let our strong drink, most excellent, exhilarating, come to
thee,
Victorious, Indra! bringing gain, immortal, conquering in
fight.
3 Thou, Hero, winner of the spoil, urgest to speed the ear of man.
Burn, like a vessel with the flame, the lawless Dasyu, Conqueror!
6 Who (jive not; who offer no oblations ; barbarians who do not worship the
Gods of the Aryans. The Friend : Indra. Beside the living; Ayu, the living
may perhaps he a proper name here.
7 The three that gleam, with moisture ; what the three are is not clear. Wil¬
son translates : f has made the three (regions) marvellous by his gifts.* Some
reference to three mornings appears to be intended. Kuyavdch: probably the
name of a demon, or barbarian,
9 Turvum and Yadu; eponyjni of Aryan tribes. See I. 36. 8.
1 Thy glory hath been quaffed: thou hast drunk what incites thee to glori¬
ous deeds, namely the Soma juice contained in the bowl.
HYMN 176,]
TUB RIG VEDA.
Ul
4 Empowered by thine own might, 0 Sage, thou stolest Surya’s
chariot wheel.
Thou barest Kutsa with the steeds of Wind to Sushna as his
death.
5 Most mighty is thy rapturous joy, most splendid is thine
active power,
Wherewith, foe-slaying, sending bliss, thou art supreme in
gaining steeds.
6 As thou, 0 Indra, to the ancient singers wast ever joy, as
water to the thirsty,
So unto thee I sing this invocation. May we find strengthen¬
ing food in full abundance.
HYMN CLXXVI. Indra.
Cheer thee with draughts to win us bliss: Soma, pierce Indra
in thy strength.
Thou stormest trembling in thy rage, and findest not a foeman
nigh.
2 Make our songs penetrate to him who is the Only One of men ;
For whom the sacred food is spread, as the steer ploughs the
barley in.
3 Within whose hands deposited all the Five Peoples’ treasures
rest.
Mark thou the man who inj ures us and kill him like the heav¬
enly bolt.
4 Slay everyone who pours no gift, who, heard to reach, delights
thee not.
Bestow on us what wealth he hath: this even the worshipper
awaits.
5 Thou holpest him the doubly strong whose hymns were sung
unceasingly.
When Indra fought, 0 Soma, thou holpest the mighty in the
fray.
6 As thou, 0 Indra, to the ancient singers wast ever joy, like
water to the thirsty,
So unto thee I sing this invocation. May we find strengthen¬
ing food in full abundance.
4 Thou stalest JS&rya's chariot wheel ; Indra is said to have taken the wheel
of the chariot of the Hun and to have cast it like a quoit against the demon of
drought.
Kutsa: the Rishi mentioned in the preceding hymn. Indra defended him
against Sush.ua, or protected mankind from drought. See I. 51. 6.
5 Most mighty is thy rapturous joy: "Wilson translates : t Thy inebriety is
most intense/ See I. 51. 2. --
3 The Rive Peoples’ treasures: the wealth of all the Aryan*. See I. 7. 9.
16
242
TBS HYMNS OF
[BOOH /.
HYMN CLXXVII. Indra .
The Bull of men, who cherishes all people, King of the Baces,
Indra, called of many,
Fame-loving, praised, hither to me with succour turn having
yokedjooth vigorous Bay Horses !
2 Thy mighty StaLlions, yoked by prayer, 0 Indra, thy Coursers
to thy mighty chariot harnessed,—
Ascend thou these, and borne by them come hither; with
Soma juice out-poured, Indra, we call thee.
B Ascend thy mighty ear: the mighty Soma is poured for thee,
and sweets are sprinkled round us.
Come down to us-ward, Bull of human races, come, having
harnessed them, with strong Bay Horses,
4 Here is God-reaching sacrifice, here the victim; here, Indra,,
are the prayers, here is the Soma.
Strewn is the sacred grass: come hither, Sakra; seat thee and
drink *. unyoke thy two Bay Coursers.
5 Come to us, Indra, come thou highly lauded to the devotions
of the singer Mana.
Singing, may we find early through thy succour, may we find
strengthening food in full abundance.
HYMN CLXXYIII. v Indra.
If, Indra, thou hast given that gracious hearing wherewith
thou holpest those who sang thy praises.
Blast not the wish that would exalt us : may I gain all from
thee, and pay all man’s devotions.
2 Let not the Sovran Indra disappoint us in what shall bring
both Sisters to our dwelling.
To him have run the quickly flowing waters. May Indra
come to us with life and friendship.
S Victorious with the men, Hero in battles, Indra, who hears
the singer’s supplication.
Will bring his car nigh to the man who offers, if he himself
upholds the songs that praise him.
1 The Bull: the hero, or chief distinguished by superior strength.
2 _3 The word here rendered by * mighty J (vrishan) is commonly applied
in the Yed& to living beings and things preeminent for strength, and the Yedic
poets delight in repealing it and its compounds and derivatives. c But this is
nothing yet/ observes Prof. Max Muller, c compared to other passages, when
the poet cannot get enough of vrishan and vrishabhtf.’ Of. II. 1& 6 -; Y. 30. 5 ;
Y. 40 2, 3 ; VIII. 13, 31—3&.
2 Both Sisters; Night and Morning. The quickly flowing waters: for the
libations. , „ . .... ... . .
THE &IGVEDA.
243
HYMN 180.]
4 Yea, Indra, with the men, through love of glory consumes the
sacred food which friends have offered.
The ever-strengthening song of him who worships is sung in
fight amid the clash of voices.
5 Aided by thee, 0 Magbavan, 0 Indra, may we subdue our foes
who count them mighty.
Be our protector, strengthen and increase us. May we find
strengthening food in full abundance.
HYMN CLXXX. AavhiS'
Lightly your coursers travel through the regions when round
the sea of air your car is Eying.
Your golden fellies scatter drops of moisture; drinking the
sweetness ye attend the Mornings.
2 Ye as ye travel overtake the Courser who flies apart, the
Friend of man, most holy.
The prayer is that the Sister may convey you, all praised,
meath-drinkers i to support and strengthen.
3 Ye have deposited, matured within her, in the raw cow the
first milk of the milch-cow,
Which the bright offerer, shining like a serpent mid trees,,
presents to you whose form is perfect.
4 Ye made the fierce heat to be full of sweetness for Atri at his
wish, like streaming water.
Fire-offering thence is yours, 0 Asvins, Heroes : your car-wheels
speed to us like springs of honey.
5 Like Tugra's ancient son may I, ye Mighty, bring you to give
your gifts with milk-oblations.
Your greatness compassetk Earth, Heaven, and Waters: decay¬
ed for you is sorrow's net, ye Holy.
For Hymn CLXXIX. See Appendix.
2 The Courser: the Sun. The Sister : Ushas, Dawn.
3 The first milk : ye deposited the milk within the Cosmic Cow, and this is
found unaltered in the cows of earth.
The bright offerer; I follow Roth in taking this to be the fire, creeping
through the fuel as a snake that creeps and gleams through the bushes. But
'the hemistich is very difficult and the meaning is doubtful. Wilson, after
S&yana. -— ; 4/ f r vigilant in the midst of the ceremony) as a thief
(in the ' , , Ludwig says that hvdrd means neither snake
iior thief, but a tub or wooden vessel.
4 Atri : see I. 112. 7.
5 TugraJs ancient son : Bee 1.117. 4. Greatness; I adopt Ludwig’s conjec¬
ture mdhimd for mffhintf* * .
244 THE HYMNS OF [BOOR L
6 When, Bounteous Ones, ye drive your yoked team downward,
ye send, by your own natures, v~ 4 --.^.- v i v 7 .
Swift as the wind let the prince pi . . you : he, like
a pious man, gains strength for increase.
* 7 For verUy we truthful singers praise you: the niggard trafficker
is here excluded.
Now, even now do ye 0 blameless Asvins, ye Mighty, guard
the man whose God is near him.
8 You of a truth day after day, 0 Asvins, that he might win the
very plenteous torrent,
Agastya, famous among mortal heroes, roused with a thousand
lauds like sounds of music.
9 When with the glory of your car ye travel, when ye go speed¬
ing like the priest of mortals,
And give good horses to the sacrificers, may we, Nasatyas !
gain our share of riches.
10 With songs of praise we call to-day, 0 Asvins, that your new
chariot, for our own well-being,
That circles heaven with never-injured fellies. May we find
strengthening food in full abundance.
HYMN CLXXXI. Asvins.
What, dearest Pair, is this in strength and riches that ye as
Priests are bringing from the waters ?
This sacrifice is your glorification, ye who protect mankind and
give them treasures.
J 2 May your pure steeds, rain-drinkers, bring you hither, swift as
the tempest, your celestial coursers,
Rapid as thought, with fair hacks, full of vigour, resplendent in
their native light, 0 Asvins.
3 Your car is like a torrent rushing downward: may it come
nigh, broad-seated, for our welfare,—
Car holy, strong, that ever would be foremost, thought-swift,
which ye, for whom we long, have mounted.
6 The prince ; the institutor of the sacrifice.
8 The very plenteom torrent ; to obtain abundance of rain. Agastya: the
Pvishi of the hymn.
' s 9 When you assist the pious chiefs in battle, and they win the spoil, let the
priests who officiated at the sacrifices which won that aid receive their due share
of the booty as their reward.
1 From the voters: from the firmament.
TlIB IlTGYBbA.
titMti 182 j
240 *
4 Here sprung to life, they both have sung together, with bodies
free from stain, with signs that mark them;
One of you Prince of Sacrifice, the Victor, the other counts as
Heaven's auspicious offspring.
5 May your car-seat, down-gliding* golden-coloured, according to
your wish, approach our dwellings.
Men shall feed full the bay steeds of the other, and, Asvins
they with roars shall stir the regions.
6 Forth comes your strong Bull like a cloud of autumn, sending
abundant food of liquid sweetness.
Let them feed with the other's ways and vigour i the upper
streams have come and do us service.
7 Your constant song hath been sent forth, Disposers! that flows
threefold in mighty strength, 0 Asvins.
Thus lauded, give the suppliant protection : moving or resting
.hear mine invocation.
8 This song of bright contents for you is swelling in the men's
hall where threefold grass is ready.
Your strong rain-cloud, ye Mighty Ones, hath swollen, honour¬
ing men as 'twere with milk's outpouring.
6 The prudent worshipper, like Pushan, Asvins ! praises you as
he praises Dawn and Agni,
When, singing with devotion, he invokes you. May we find
strengthening food in full abundance.
HYMN CLXXXIT. Asvins.
This was the task. Appear promptly, ye prudent Ones. Here
is the chariot drawn by strong steeds: be ye glad.
Heart-stirring, longed for, succourers of Vispal&, here are
Heaven's Sons whose sway blesses the pious man.
6 Your strong Bull: your swift chariot. "Wilson remarks : c This and.the
preceding stanza are not very explicit in the comparison which is intimated
between*the functions of the two Asvins, for the use of anyasya , of the other,
in the second half of the verse, is all that intimates that elcasya , of the one, is
understood in the first half.’
7 That flows threefold: from three priests.
8 Threefold grass : sacred grass arranged to form three layers or seats.
9 -ds he praises Dawn and Agni: that is, at the morning sacrifice.
1 This was the task: this sacrifice is the work at which you have to preside.
Be ye glad : delight yourselves with the Soma juice.
Succourers of Vispald : by giving her an iron leg. See I. 116. 15. Or the
word in the text may mean, as explained by S&yana, * rich in benevolence to
men/
246
THE HYMNS OF
[BOOK L
2 Longed for, most Indra-like, mighty, most Marat-like, most
wonderful in deed, car-borne, best charioteers,.
Bring your full" chariot hither heaped with liquid sweet:
thereon, ye Asvins, come to him who offers gifts.
3 What make ye there, ye Mighty? Wherefore linger ye with
folk who, offering not, are held in high esteem ?
Pass over them; make ye the niggard’s life decay: give light
unto the singer eloquent in praise.
4 Crunch up on every side the dogs who bark at us: slay ye
our foes, 0 Asvins ; this ye understand.
Make wealthy every word of him who praises you: accept
with favour, both Nasatyas, this my laud.
5 Ye made for Tugra’s son amid the water-floods that animated
ship with wings to fly withal,
Whereon with God-devoted mind ye brought him forth, and
fled with easy flight Jr om out the mighty surge.
6 Four ships most welcome in the midst of ocean, urged by the
Asvins, save the son of Tugra,
Him who was cast down headlong in the waters, plunged in
the thick inevitable darkness.
7 What tree was that which stood fixed in surrounding sea to
which the son of Tugra supplicating clung ?
Like twigs, of which some winged creature may take hold, ye,
Asvins, bore him off safely to your renown.
8 Welcome to you be this the hymn of praises uttered by
■Manas, 0 Nasatyas, Heroes,
From this our gathering where we offer Soma. . May we find
strengthening food in full abundance.
HYMN CLXXXin. Asvins,
Make ready that which passes thought in swiftness, that hath
three wheels and triple seat, ye Mighty,
Whereon ye seek the dwelling of the pious, whereon, three¬
fold, ye fly like birds with pinions.
5 Tugra?s son: see X. 116. 3, 4.
6 In the midst of ocean: I can make nothing of the j&thalasya of the text,
and insert these words as substitute for translation.
7 What tree was that: figuratively of the Asvins who saved him, as,, in a
sudden inundation, a tree saves the man who climbs it. An 1 ‘" + ' vn -
pretation of the legend will be found in M. Bergaigne’s La 'i i( ■ ■ ■ :
III. 10.17.
1 The three-wheeled chariot of the Asvins has been mentioned before;
Bee I. 34. 1.
BYMN 184,] 'THE R1QVPJDA. 247
2 Light rolls your easy chariot faring earth-ward, what time, for
food, ye, full of ’wisdom, mount it*
May this song, wondrous fair, attend your glory: ye, as ye
travel, wait on Dawn Heaven's Daughter.
3 Ascend your lightly rolling car, approaching the* worshipper
who turns him to his duties,—
Whereon ye come unto the house to quicken man and his
offspring, 0 Nasatyas, Heroes.
4 Let not the wolf, let not the she^wolf harm you. Forsake me
not, nor pass me by for others.
Here stands your share, here is your hymn, ye Mighty: yours
are these vessels, full of pleasant juices.
5 Gotama, Purumilha, Atri bringing oblations all invoke you
for protection.
Like one who goes straight to the point directed, come, ye
Nasatyas, to mine invocation.
6 We have passed o'er the limit of this darkness: our praise
hath been bestowed on you, 0 Asvins. :
Come hitherward by paths which Gods have travelled. May
we find strengthening focd in full abundance.
HYMN CLXXXIV. Asvins.
Let us invoke you both this day and after: the priest is here
with lauds when morn is breaking ;
Nasatyas, wheresoe'er ye he, Heaven's Children, for him who
is more liberal than the godless.
2 With us, ye Mighty, let yourselves be joyful, glad incur
stream of Soma slay the niggards.
Graciously hear my hymns and invitations, marking, 0 Heroes,
with your ears my longing.
3 Nasatyas, Pushans, ye as Gods for glory arranged and set in
order Sury&'s bridal.
Your giant steeds move on, sprung from the waters, like an¬
cient times of Varuna the Mighty.
4 Let not the wolf; let no enemy prevent your coming. ^ Ludwig thinks
that there is an ironical reference to the wolf from whose jaws the Asvins ■
rescued the quail., Bee I. 117. 16.
6 Gotama, Purumilha, Atri; sages favoured by the Asvins.
3 Pdshans: ye who cherish men like Pushan himself.
Sdri/d: the daughter of the Sun and the consort of the Asvins. See I.
116. 17. Giant steeds: cf. I. 46. 3.
What the times or ages of Varuna are is uncertain.
m Titt HYMNS OP [BOOK L
4 Your grace be with us, ye who love sweet juices: further
the hymn sung by the poet M&na,
When men are joyful in your glorious actions, to win heroic
strength, ye Bounteous Givers.
5 This praise was made, 0 liberal Lords, 0 Asvins, for you with
fair adornment by the Manas.
Come to our house for us and for our children, rejoicing, 0
N&satyas, in Agastya.
-6 We have passed o’er the limit of this darkness ; our praise
hath been bestowed on you, 0 Asvins.
Come hitherward by paths which Gods have travelled. May
we find strengthening food in full abundance.
HYMN CLXXXV. Heaven and Earth.
Whether of these is elder, whether later ? How were they
born ? Who knoweth it, ye sages ?
These of themselves support all things existing : as on a car
the Day and Night roll onward.
2 The Twain uphold, though motionless and footless, a wide¬
spread offspring having feet and moving.
Like your own son "upon his parents’ bosom, protect us,
Heaven and Earth, from fearful danger.
3 I call for Aditi’s unrivalled bounty, perfect, celestial, deathless,
meet for worship.
Produce this, ye Twain Worlds, for him who lauds you.
Protect us, Heaven and Earth, from fearful danger.
4 May we be close to both the Worlds who suffer no pain,
Parents of Gods, who aid with favour,
Both mid the Gods, with Day and Night alternate. Protect
us, Heaven and Earth, from fearful danger.
t 5 Faring together, young, with meeting limits, Twin Sisters
lying in their Parents’ bosom,
Kissing the centre of the world together. Protect us, Heaven
and Earth, from fearful danger.
6 Duly I call the two wide seats, the mighty, the general Parents,
with the Gods’ protection.
3 Aditi* s gift: all the blessings of infinite Nature. According to S&yana,
Aditi means here the firmament, in which case her gift would be seasonable
rain and consequent wealth.
4 Parents of Gods: as with the Greeks, Heaven and Earth are regarded as
the father and mother of the Gods.
5 The meaning is obscure. Ludwig suggests Baksha and Aditi as the
parents. The centre of the world means usually the altar.
6 With the Gods* protection; to come to us with the favouring help of the
Gods. The nectar; the rain. 1
fUE ni GY EDA.
- 249
BYjVX 186.]
• Who, beautiful to look on,- make the nectar'. Protect us*
Heaven and Earth, from fearful danger.
7 Wide, vast, and manifold, whose bounds are distant,—these*
reverent, I address at this our worship,
The blessed Pair, victorious, all-sustaining. Protect us, Heaven
and Earth, from fearful danger.
8 What sin we have at any time committed against the Gods*
our friend, our house’s chieftain,
Thereof may this our hymn be expiation. Protect US, Heaven
and Earth, from fearful danger.
9 May both these Friends of man, who bless, preserve me, may 1 * 3 4
they attend me with their help and favour.
Enrich the man more libez*al than- the godless. May we, ye
Gods, be strong with food rejoicing.
10 Endowed with understanding, I have uttered this truth, for
all to hear, to Earth and Heaven.
Be near us, keep us from reproach and trouble. Father and
Mother, with your help preserve us.
11 Be this my prayer fulfilled, 0 Earth and Heaven, wherewith,
Father and Mother, I address you.
Nearest of Gods be ye with your protection. May we find
strengthening food in full abundance.
HYMN CLXXXYE Vievedevas.-
Loved of all men, may Savitar, through praises offered as
sacred food, come to our synod,
That jmu too, through our hymn, ye ever-youthful, may glad¬
den, at your visit, all our people.
2 To us may all the Gods come trooped together, Aryaman,
» Mitra, Varuna concordant,
That all may be promoters of our welfare, and with great
might preserve our strength from slackness.
3 Agni I sing, the guest you love most dearly: the Conqueror
• through our lauds is friendly-minded :
That he may be our Varuna rich in glory, and send food like
a prince praised by the godly.
4. To you I seek with reverence, Night and Morning, like a cow-
good to milk, with hope to conquer,
1 Savitar: the Sun, especially regarded as the vivifier and generator. Ye
ever youthful: Visvedevas, or All-Gods.
3 Our Varuna: our lord and protector.
4 Like a cow: the singer is the cow and his hymn the milk.
With hope to conquer; to overcome sine, according to S£yana.
250 THE HYMNS OH lBOOK L
Preparing on a common day the praise-song with milk of vari¬
ous hues within this udder.
f> May the great Dragon of the Deep rejoice us: as one who
nourishes her young comes Sindhu,
With whmi we will incite the Child of Waters whom vigorous
coursers swift as thought bring hither,
8 Moreover Tvashtar also shall approach us, one-minded with
the princes at his visit.
Hither shall come the Yritra-slayer Indra, Buler of men, as
strongest of the Heroes.
7 Him too our hymns delight, that yoke swift horses, like
mother cows who lick their tender youngling.
To him our songs shall yield themselves like spouses, to him
the most delightful of the Heroes.
8 So may the Maruts, armed with mighty weapons, rest here on
heaven and earth with hearts in concord,
As Gods whose cars have dappled steeds like torrents, destroy¬
ers of the foe, allies of Mitra.
9 They hasten on to happy termination their orders when they
are made known by glory.
As on a fair bright day the arrow fiieth, o’er all the barren
soil their missiles sparkle.
10 Incline the Asvins to show grace, and Pushan, for power and
might have they, their own possession.
Friendly are Vishnu, Vata, and Hibhukshan: so may I bring
the Gods to make us happy.
11 This is my reverent thought of you, ye Holy ; may it inspire
you, make you dwell among us,—
Thought, toiling for the Gods and seeking treasure. May we
find strengthening food in full abundance.
A common, day: belonging to the past niglit and the present morning.
Millc of various hues ; the libations of milk mixed with the yellow or brown
Soma juice.
This udder: apparently a figurative expression for the place of sacrifice
whence the milky libations flow.
5 Dragon of the Deep: Ahibudhnya, a divine being that dwells in, and pre-
skies over the firmament. Sindhu: the Indus.
The Child of Waters: Agni.
6 Tvashtar: the heavenly artist. The princes: institutors of the sacrifice.
7 That yoke swift horses; that quickly bring the Gods to the sacrifice.
Their tender youngling: S&yana takes the epithet tdruncm as applying to
Indra c the ever-youthful.’
10 Ilibhuhshmi: a name of Indra, as Lord of the Itibhus. Sec I. 162.1.
HYMN 187.]
THE MG VEDA.
251
HYMN CLXXXVII. Praise of Food.
Now will I glorify Food that upholds great strength,
By whose invigorating power Trita rent Vritra limb from limb.
2 0 pleasant Food, 0 Food of meath, thee have we chosen for
our own, 9
So be our kind protector thou.
3 Come hitherward to us, 0 Food, auspicious with auspicious
help,
Health-bringing, not unkind, a dear and guileless friend.
4 These juices which, 0 Food, are thine throughout the regions
are diffused.
Like winds they have their place in heaven.
5 These gifts of thine, 0 Food, 0 Food most sweet to taste,
• These savours of thy juices work like creatures that have
mighty necks.
6 In thee, 0 Food, is set the spirit of great Gods.
Under thy flag brave deeds were done : he slew the Dragon
with thy help.
7 If thou be gone unto the splendour of the clouds,
Even from thence, 0 Food of meath, prepared for our enjoy¬
ment, come,
8 Whatever morsel we consume from waters or from plants of
earth, 0 Soma, wax thou fat thereby.
9 What, Soma, we enjoy from thee in milky food or barley-brew,
Vatapi, grow thou fat thereby.
10 0 Vegetable, Cake of meal, be wholesome, firm, and strength¬
ening :
Vatftpi, grow thou fat thereby.
11 0 Food, from thee as such have we drawn forth with lauds,
like cows, our sacrificial gifts,
From thee who banquetest with Gods,~from thee who banquet-
est with us.
1 Trita: a mysterious ancient deity frequently mentioned in tlie Iligveda,
principally in connexion with. Indra, Vftyu, and the Maruts. His home is in
the remotest part of heaven, and he is called Aptya, the Watery, that is,
sprung from, or dwelling in the sea of cloud and vapour. By S&yapa he is
identified sometimes with Vdyu, sometimes with Ipdra as the pervader of the
three worlds, and sometimes with Agni stationed in the three fire-receptacles,
2 The God addressed is the Soma.
5 Like creatures that have mighty necks; like’strong bullocks.
6 The spirit of great Gods; thou incitest Indra and the Gods to perform
glorious and benevolent acts.
9 V&tdpi ; the fermenting Soma, According to Sayana, the body.
JifMtis o'P
t bO0£ t
HYMN CLXXXVIII. Aprls,
Winner of thousands, kindled, thou shinest a God with Gods
to-day.
Bear our oblations, eiiyov, Sage.
2 Child of thyself ! the sacrifice is for the righteous blent with
meath,
Presenting viands thousandfold*
8 Invoked and worthy of our praise bring Gods ■Whose due is
sacrifice;
Thou, Agnij givest countless giftst
4 To seat a thousand Heroes they eastward have strewn the
grass with might,
Whereon, Adityas, ye shine forth*
6 The sovran all-imperial Doors, wide, good, matiy and manifold*
Have poured their streams of holy oik
6 With gay adornment* fair to see, .in glorious beauty shine
. they forth:
Let Night and Morning rest them here*
7 Let these two Sages first of all, heralds divine and eloquent*
Perform for us this sacrifice.
8 You I address, Sarasvati* and Bh&rati* and I1H* all i
Urge ye us on to glorious fame.
9 Tvashto the Lord hath made all forms and all the cattle of
the field t
Cause them to multiply for Us.
10 Send to the Gods* Yanaspati, thyself, the Sacrificial draught \
Let Agni make the oblations sweet.
11 Agni, preceder of the Gods, is honoured with the sacred song i
He glows at offerings blest with Hail!
The Apris are the various forms of Agni, according to S&yapa, which are
invoked in the hymn*
1 Thou: Agni*
2 Child of Thyself: Agui. See I. 13. 2*
4 Adityas : see I. 14. 3.
5 Phe sovrdn alt-bfiperiat floors: of the sacrificial hall through which Gods
enter. They are types of the portals of the East through which light comes
into the world. See Wallis, Cosmology of the Rigvecla, p. 19*
7 These two Sages: heralds or invokers, because they call the Gods. See I.
13. 8.
8 Sarasvati and Bhdratt and lid : see I. 13. d,
10 Yanaspati: see I. 13. 11.
11 Blest with Mail /: see I. 13. 12.
HYMN 189.] . THE RIG VEDA. .253
HYMN CLXXXIX. Agni.
By goodly paths lead us to riches, Agni, thou God who know-
est every sacred duty.
Bemove the sin that makes us stray and wander : most ample
adoration will we bring thee. *
2 Lead us anew to happiness, 0 Agni; lead us beyond all danger
and affliction.
Be unto us a wide broad ample castle; bless, prosper on their -
way our sons and offspring.
3 Far from us, Agni, put thou all diseases: let them strike
lands that have no saving Agni.
God, make our home again to be a blessing, with all the Im¬
mortal Deities, 0 Holy.
4 Preserve us, Agni, with perpetual succour, refulgent in the
dwelling which thou lovest.
0 Conqueror, most youthful, let no danger touch him who
praises thee to-day or after.
5 Give not us up a prey to sin, 0 Agni, the greedy enemy that
brings us trouble;
Not to the fanged that bites, not to the toothless: give not
us up, thou Conqueror, to the spoiler.
6 Such as thou art, born after Law, 0 Agni, when lauded give
protection to our bodies,
From whosoever would reproach or injure; for thou, God,
rescuest from all oppression.
7 Thou, well discerning both these classes, comest to men at
early morn, 0 holy Agni.
Be thou obedient unto man at evening, to be adorned, as keen,
by eager suitors.
■8 To him have we addressed our pious speeches, I, Mana’s son,
to him victorious Agni.
.* May we gain countless riches with the sages. May we find
strengthening food in full abundance,
This hymn, as Ludwig observes, appears to have been composed at a time of
pestilence.
3 That have no saving Agni: or, which do not maintain the sacred fire ;
whose inhabitants do not worship Agni.
6 The fanged; venomous serpents. The toothless : wild animals that do
not bite, but injure with their horns, etc.
7 Both these classes : worshippers and non-worshippers.
Be thou obedient; be a useful servant in the house.
As keen : akrdh , applied to Agni in all the places where it occurs in the
.Kigveda, appears to mean hasty, violent, eager, or keen. Ludwig thinks that
it means here a sacrificial post, and Grassmann, a banner. Wilson, following
S&yana, paraphrases : * be compliant (with his wishes) ; like an institutor of
the rite, (who is directed) by the desires (of the priests)/
m
[BOOR l
ms HYMNS OB
HYMN OXC, Brihaspati.
Glorify tliou Brihaspati; the scatheless, who must be praised
with hymns, sweet-tongued and mighty,
To whom as leader of the song, resplendent, worthy of lauds,
'both Ghds and mortals listen.
2 On him wait songs according to the season, even as a stream
of pious men set moving.
Brihaspati—for he laid out the expanses—was, at the sacrifice,
vast MS. tans van.
3 The praise, the verse that offers adoration, may he bring forth,
as the Sun sends his arms out,
He who gives daily light through this God's wisdom, strong
as a dread wild beast, and inoffensive.
4 His song of praise pervades the earth and heaven: let the
wise worshipper draw it, like a courser.
These of Brihaspati, like hunters’ arrows, go to the skies that
change' their hue like serpents.
5 Those, God, who count thee as a worthless- bullock, and,
wealthy sinners, live on thee the Bouuteous,—
On fools like these no blessing thou bestowest; Brihaspati,
thou punishest the spiteful.
6 Like a fair path is he, where grass is pleasant, though hard
to win, a Friend beloved most dearly.
Those who unharmed by enemies behold us, while they would
make them bare, stood closely compassed.
1 Brihaspati: Lord of Prayer. See I. 14. 3.
2 For he laid out the expanses : spread out and revealed to- the eyes of men:
the broad regions of heaven and earth. The meaning of the second hemistich
is not clear. Wilson paraphrases ;• { for that Brihaspati is the manifester (of
all), the expansive wind that (diffusing) blessings has been produced for (the-
diffusion of) water.’ There seems to be nothing in the Kigveda to justify the
identification of M&tamvan with the wind, and only in the later language has
ritd the sense of water. See I. 31. 3.
- 3 He; Brihaspati. He who gives daily light: the regular appearance of
the Sun depends upon Brihaspati’s wisdom.
Inoffensive : arakshdsah, according to Sfcyana, 1 2 * free from, the opposition of
B&kshasas.’
, 4 These of Brihaspati ; these sacred songs, compared to arrows.
That change their hue Wee serpents: dhimdydn. See 1. 3. 9.
6 This stanza is unintelligible to me. Wilson render? - x : 4 * 6 B‘ / «- 1 1 '
way to him who goes well and makes good offerings, like * ' . ■ ,i
of (a ruler who) restrains the bad ; and may those sinless men who instruct
us, although yet enveloped (by ignorance) stand extricated from tlieir cover¬
ing’ ; and remarks : 4 it is not clear how those who are enveloped by ignorance
should be competent to teach; another explanation is, let those who revile
us, and are being protected, be deprived of that protection/
'TlIE RIOTED A.
255
HYMN m.j
7 He to whom soiigs of praise go forth like' torrents, as rivers
eddying under banks flow sea-ward—
Bpihaspati the wise, the eager, closely looks upon both, the-
waters and the vessel.
8 So hath Brihaspati, great, strong and mighty, the God exceed¬
ing powerful, been brought hither.
May he thus lauded give us kine* and horses*. May we' - find
Strengthening food in full abundance..
HYMN CXCL Water. Grass.. Sun..
Venomous, slightly venomous, or venomous aquatic worm,—
Both creatures, stinging, unobserved, with poison have infected
me.
2 Coming, it kills the unobserved; it kills them as it goes away,
It kills them as it drives them off, and bruising bruises, them
to death.
3 Sara grass,. Darbha, Kusara, and Saxrya, Munja, Tirana,
Where all these creatures dwell unseen, with poison have in¬
fected me.
4 The cows had settled in their stalls, the beasts of prey had
sought tlieir lairs.
Extinguished were the lights of men, when things unseen in¬
fected me.
5 Or these, these reptiles, are observed, like lurking thieves at
evening time,
Seers of all, themselves' unseen : be therefore very vigilant.
7 This stanza also is very obscure, Brihaspati is said to look upon the
waters and the vessel, that is the river to be crossed and the boat which is to
be used, meaning perhaps the sacrifice and all that is used in performing it..
Ludwig thinks that a play upon the words is intended, fipah meaning both
water and a religious ceremony and tar ah both ferry-boat and prompt energy.
This so-called hymn is a spell or charm said to have been recited by Agastya
when, he suspected that he had been poisoned. Its silent repetition is said to
be an effectual' antidote- against ‘ all venom in reptiles, insects, scorpions, roots,
and artificial poisons/ I generally follow Sfiyana ; but his explanations are
not always satisfactory, and several passages must be left in their original obs¬
curity.
1 The exact meaning of the words in the first line is uncertain.
Both creatures ; both classes, either the venomous and the slightly venomous,
or land-reptiles and water-snakes.
2 Coming, it hills the unobserved: the herb, UBed as an antidote, coming
to the man who has been bitten kills the venomous creatures who secretly at¬
tacked him.
8 Bara grass, etc: these are different sorts of grass in which snakes and
other venomous reptiles lurk-
256 THE HYMNS OF [BOOK I.
6 Heaven is your Sire, your Mother Earth, Soma yotir Brother,
Aditi
Your Sister: seeing all, unseen, keep still and dwell ye hap-
P%-
7 Biters of shoulder or of limb, with needle-stings, most veno¬
mous,
Unseen, whatever ye may be, vanish together and be gone.
8 Slayer of things unseen, the Sun, beheld of all, mounts, east¬
ward, up,
Consuming all that are not seen, and evil spirits of the night.
9 There hath the Sun-God mounted up, who scorches much and
everything,
Even the Aditya from the hills, all-seen, destroying things un¬
seem
10 1 hang the poison in the Sun, a wine-skin in a vintner’s house,
He will not die, nor shall we die: his path is far: he whom
Bay Horses bear hath turned thee to sweet meath.
11 This little bird, so very small, hath swallowed all thy poison up.
She will not die, nor shall we die : his path is far: he whom
Bay Horses bear hath turned thee to sweet meath.
12 The three-times-seven bright sparks of fire have swallowed up
the poison’s strength.
They will not die, nor shall we die: his path is far: he whom
Bay Horses bear hath turned thee to sweet meath.
13 Of ninety rivers and of nine with power to stay the venom’s
course,—
The names of all I have secured ; his path is far: he whom Bay
Horses bear hath turned thee to sweet meath.
6 Heaven, or Dyaus, is here said to he the father of the snakes.
Soma: the Moon.
10/ hang the poison in the Sun: * I deposit the poison in the solar orb, like
a leather bottle in the house of a vender of spirits.’—Wilson. See Wilson’s
note in which he says that by the Sun or as S&yana paraphrases it, the orb of
the Sun , i is probably to be understood a mystical diagram, or figure wholly
or partly typical of the solar orb: the Sun being considered as especially
instrumental in counteracting the operation of poison.’
He will not die: the Sun will not die from the effects of the poison thus ap¬
plied, and we also who have been bitten shall through his favour recover.
11 This little bird: according to Sftyana, the bird which we call the fran¬
coline partridge, said to be a ‘ remover of poison.’
12 Bright sparks of fire; either, says S&yana, the seven flames of fire multi¬
plied, or the twenty-one varieties of another kind of bird unaffected by eating
poison.
13 Of ninety rivers and of nine: the numbers are used indefinitely for all
the rivers of the country.
TEE RIGVEDA.
257
HYMN 191 .]
’Id- So"have the peahens three-times-scven, so have the maiden
Sisters Seven
Carried thy venom: far away, as girls bear water in their
jars,
15 The poison-insect is so small ; I crush the creature with a
stone.
I turn the poison hence away, departed unto distant lands,
16 Forth issuing from the mountain’s side the poison-insect spake
and said; *
The scorpion’s venom hath no strength; Scorpion, thy venom
is but weak,
14 The peahens three-iimes-seven: peafowls are regarded as the great enemies
of snakes. The number appears to be merely fanciful and borrowed from
verse 12.
The maiden Sisters Seven : the seven chief rivers of the land,
15 As hushumbha means poison-bag, Jcushumbhakdh in the test is taken by-
Ludwig and Grassmann to mean venomous insect.
Sftyana explains it as the nakulct , ntiul or mungoose whose hostility to the
rfuoke is proverbial. Wilson paraphrases: £ May the insignificant mungoose
cany off thy venom, (Poison): if not, I will crush the vile (creature) with a
17
ft
$
BOOK THE SECOND.
HYMN I. * Agni.
Thou, Agni, shining* in thy glory through the days, art brought
to life from out the waters, from the stone:
From out the forest trees and herbs that grow on ground,
thou, Sovran Lord of men art generated pure.
2 Thine is the Herald’s task and Cleanser’s duly timed; Leader
art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the
Brahman, Lord and Master in our home.
3 Hero of Heroes,” Agni! thou art Indra, thou art Vishnu of
the Mighty Stride, adorable s
Thou, Brahmanaspati, the Brahman finding wealth: thou, O'
Sustained with thy wisdom tendest us.
4 Agni, thou art King Vanina whose laws stand fast; as Mitra,
Wonder-Worker, thou must be implored.
Aryaman, heroes’ Lord, art thou, enriching all, and liberal
Ansa in the synod, 0 thou God.
The hymns of this Book, with the few exceptions that will be noted, are as¬
cribed to the Itishi Gritsamada. As Book I. is called the Book of the Sat ar¬
chins, that is of the seers of a hundred or large indefinite number of llichas or
verses, so this Book is commonly called Lhe G&rtsamada Mand&la or Book of
Giitsamada.
1 Through the days; for the days of sacrifice, according to Sdyana.
The luatcrs : from the waters of the firmament, as lightning.
From out the forest trees: in the frequently occurring conflagrations caused
by the friction of dry branches. Agni is also said to have his home in plants,
perhaps originally on account of a phosphorescent light which some plants
emit.
2 Agni concentrates in himself the various functions of different classes of
human priests, the most important of which are mentioned in the verse. The
classification of the priests and the description of their duties are given with
variations by different authorities. The Hotar or Herald invokes the Gods ;
the Potar, Purifier, or Cleanser, is the assistant of the Brahman or praying
priest who remedies any defect in the ritual ; the Neshtar or Leader leads for¬
ward the wife of the sacrificer ; the Agnidh or Kindler lights the sacrificial
fire ; the Pras&star or Director is the assistant of the Hotar ; and the Adh-
varyu or ministering priest is the deacon who measures the ground, builds the
altar, and makes all the preparations necessary for the sacrifice. The duties.of
the priests, however, varied at different times and according to the nature of
the ceremony which they were engaged to perform.
3 Vishnu of the Mighty Stride : see I. 32. 16.
4 Ansa .* the Distributer ; one of the Adityas,
2G0 THE HYMNS OF [.BOOK II
5 Thou givest. strength, as Tvashtar, to the worshipper : thou,
wielding Mitra’s power, hast kinsh ip with the Dames.
Thou, urging thy fleet coursers, givest noble steeds; a host
of heroes art thou with great store of wealth.
6 Rudra art thou, the Asura of mighty heaven: thou art the
Maruts* host, thou art the Lord of food,
Thou goest with red winds: bliss hast thou in thine home*
As Pushan thou thyself protectest worshippers.
7 Giver of wealth art thou to him who honours thee ; thou art
God Savitar, granter of precious things.
As Bhaga, Lord of men ! thou rulest over wealth, and guard-
est in his house him who hath served thee well.
S To thee, the people's Lord within the house, the folk press for¬
ward to their King most graciously inclined.
Lord of the lovely look, all things belong to thee: ten, hun¬
dred, yea, a thousand are outweighed by thee.
9 Agni, men seek thee as a Father with their prayers, win thee,
bright-formed, to brotherhood with holy act.
Thou art a Son to him who duly worships thee, and as a trusty
Friend thou guardest from attack.
10 A Ribhu art thou, Agni, near to be adored; thou art the
Sovran Lord of foodful spoil and wealth.
Thou shinest brightly forth, thou burliest to bestow: pervad¬
ing sacrifice, thou lendest us thine help.
11 Thou, God, artAditi to him who offers gifts: thou, Hotra
Bharati, art strengthened by the song.
Thou art the hundred-wintered I}a to give strength, Lord of
Wealth ! Vritra-slayer and Sarasvati.
12 Thou, Agni, cherished well, art highest vital power; in thy
delightful hue are glories visible.
Thou art the lofty might that furthers each design : thou art
wealth manifold, diffused on every side.
.13 Thee, Agni, have the Adityas taken as their mouth; the
Bright Ones have made thee, 0 Sage, to be their tongue.
They who love offerings cling to thee at solemn rites : by thee
the Gods devour the duly offered food.
14 By thee, 0 Agni, all the Immortal guileless Gods eat with thy
mouth the oblation that is offered them.
5 The Dames: the Consorts of the Gods.
11 Hotrd , Bhdmti , Ud are personifications of parts of religious worship.
The epithet * hundred-wintered ’ appears to refer to the natural duration of
human life. Sarasvati: see I, 10.
TRE klQVEDA.
261
By tb.ee do mortal men give sweetness to tbeir drink.
Bright art thou born, the embryo of the plants of earth.
15 With these thou art united, Agni; yea, thou ? God of noble
birth, surpassest them in majesty,
Which, through the power of good, here spreads abroad from
thee, diffused through both the worlds, throughout the earth
and heaven.
16 The princely worshippers who send to those who sing thy
praise, 0 Agni, guerdon graced withkine and steeds,—
Lead thou both these and us forward to higher bliss. With
brave mexr in the assembly may -vve speak aloud.
HYMN IL Agni.
With sacrifice exalt Agni who knows all life; worship him
with oblation and the song of prase,
Well kindied, no ly fed, heaven’s Lord, Celestial Priest, who
labours at the p;>le where deeds of might are done.
2 At night and morning, Agni, have they called to thee, like
milch-bine in then' stalls lowing to meet their young.
As messenger of heaven thou lightest all night long the fami¬
lies of men, thou Lord of precious moos.
3 Him have the Gods established at the region’s base, doer of
wondrous deeds, Herald of heaven and earth ;
Like a most famous car, Agni the purely bright, like Mitra to
be glorified among the folk.
4 Him have they set in his own dwelling, in the vault, like the
Moon waxing, fulgent, in the realm of air.
Bird of the firmament, observant with his eyes, guard of the
place as ’twere, looking to Gp Is and men,
o May he as Priest encompass all the sacrifice: men throng to
him with offerings and with hymns of praise.
Paging with jaws of gold among the growing plants, like heaven
with all the stars, he quickens earth and sky.
13 With brave men,: attended by brave sons, who will support and streng¬
then us,
1 Who labours at the pole .- who takes the chief part in the performance of
all-important, sacrifice. A metaphor from oxen drawing a car or wain.
2 Have they called: the priests.
3 At the region's base; at the altar, according to S&yana,
4 The word hvdrt, here rendered ‘in the vault/ is difficult. S&yana explains
' it as r solitary.’ Roth would alter the text.
Guard of the place ; of the most sacred place, the altar.
262 TJfE HYMNS OF [EOOH IL
6 Such as thou art, brilliantly kindled for our weal, a liberal
giver, send us riches in thy shine,
For our advantage, Agni, God, bring Heaven and Earth hither
that they may taste oblation brought by man.
7 Agni, give us great wealth, give riches thousandfold : unclose to
us, like doors, strength that shall bring renown.
Make Heaven and Earth propitious through the power of prayer,
and like the sky's bright sheen let mornings beam on us.
S Enkindled night by night at every morning's dawn, may he
shine forth with red Same like the realm of light,—
Agni adored in beauteous rites with lauds of men, fair guest
of living man and King of all our folk.
9 Song chanted by us men, 0 Agni, Ancient One, has swelled
unto the deathless Gods in lofty heaven—
A milch-cow yielding to the singer in the rites wealth mani¬
fold, in hundreds, even as he wills.
10 Agni, may we show forth our valour with the steed or with the
power of prayer beyond all other men;
And over the Five Faces let.our glory shine high like the realm
of light and unsurpassable.
11 Such, Conqueror ! be to us, be worthy of our praise, thou for
whom princes nobly born exert themselves;
Whose sacrifice the strong seek, Agni, when it shines for nevei’-
failing offspring in thine own abode.
12 Knower of all that lives, 0 Agni, may we both, singers of praise
and chiefs, be in thy keeping still.
Help us to wealth exceeding good and glorious, abundant, rich
in children and their progeny.
13 The princely worshippers who send to those who sing thy
praise, 0 Agni, guerdon, graced with kine and steeds,—
Lead thou both these and us forward to higher bliss. With
brave men in the assembly may we speak aloud.
HYMN III Aprts.
Agni is set upon the earth well kindled; he standeth in the
presence of all beings.
Wise, ancient, God, the Priest and Purifier, let Agni serve the
Gods for he is worthy.
8 May he: Agni. ;
9 A milch-cow: the hymn of praise brings riches to the worshipper.
10 With the steed: with the war-car in battle as well as with prayer in sacrifices.
The Five Races: the five great Aryan tribes. See I. 7. 9.
11 The strong ; the wealthy worshippers.
Never failing offspring; one of the chief rewards of the worship of Agni.
jrrav 3 .]
tits may eda.
263
2t May Nar&sansa lighting up the chambers, bright in his majesty
through threefold heaven,
Steeping the gift with oil-diffusing purpose, bedew the Gods at
ohiefest time of worship.
3 Adored in heart, as is thy right, 0 Agm, serve the Gods first
to-day before the mortal
Bring thou the Marut host. Ye men, do worship to Indra
seated on the gi'ass, eternal.
4 G Grass divine, increasing, rich in heroes, strewn for wealth 7
sake, well laid upon this altar,—
On this bedewed with oil sit ye, 0 Yasus, sit all ye Gods, ye
Holy, ye Adityas.
5 Wide be the Doors, the Goddesses, thrown open, easy to pass,
invoked, through adorations.
Let them unfold, expansive, everlasting, that sanGtify the class
famed, rich in heroes.
6 Good work for us, the'glorious Night and Morning, likejemaje
weavers, waxen from aforetime,
Yielders of'rich milk, interweave in concert the long-extended v
thread, the web of \vorship.
7 Let the two heavenly Heralds, first, most wise, most fair, pre¬
sent oblation duly with the -sacred verse,
Worshipping Gods, at ordered seasons decking them at three
high places at the centre of the earth.
8 Sarasvati who perfects our devotion, I]a divine, Bharatl all¬
surpassing,—
"2 Nardsama; 1 the Praise of Men/ Agni. The chambers: the receptacles of
the offerings, according to Say ana. At chiefest time of worship; when the
oblation of clarified butter is cast into the fire.
3 Before the mortal: before the mortal priest.
4 0 Grass divine: the sacred grass, strewn on the floor of the hall of sacrifice
as a seat for the Gods, is one of the Apris or deified objects which are to be
propitiated in this hymn. All these are regarded as forms of Agni.
5 The Doors : of the hall of sacrifice. These appear to have been regarded
as types of, and even fancifully identified with, the doors of the cosmic house,
the portals of the East through which the morning light enters into the world.
See Cosmology of the Rigreda , p. 19.
The class: the maghamns, the eminent and wealthy men who institute
sacrifices,
•6 Yielders of rich milk: cheerful givers of rewards.
7 Two heavenly Heralds: invokers or priests. According to S&yana, the
personified fire of earth and of the firmament. See I. 13. S.
The centre of the earth: the altar. The three high places: of the three
fires,
m THE HYMNS 0$ [BOOK II,
Three Goddesses, with power inherent, seated, protect this holy
Grass, our flawless refuge !
9 Born is the pious hero swift of hearing, like gold in hue, well
formed, and full of vigour,
May Tv&shtar lengthen out our line and kindred, and may
they reach the place which Gods inhabit.
10 Yanaspati shall stand linear and start us, and Agni with his
arts prepare oblation.
Let the skilled heavenly Immolator forward unto the Gods the
offering thrice anointed.
11 Oil has been mixt: oil is his habitation. In oil he rests : oil is
* his proper province.
Come as thy wont is: 0 thou Steer, rejoice thee; bear off the
oblation duly consecrated.
HYMN IY. Agni.
Fob you I call the glorious refulgent Agni, the guest of men,
rich in oblations,
Whom all must strive to win even as a lover, God among godly
people, Jatavedas.
2 Bhrigus who served him in the home of waters set him of old
in houses of the living.
Over all worlds let Agni be the Sovran, the messenger of Gods
with rapid coursers.
3 Among the tribes of men the Gods placed Agni as a dear Friend
when they would dwell among them.
* Against the longing nights may he shine brightly, and show the
offerer in the house his vigour.
• 4 Sweet is his growth as of one’s own possessions; his look
when rushing fain to burn is lovely.
He darts his tongue forth, like a harnessed courser who shake*
his flowing tail, among the bushes.
8 Three Goddesses : presiding over different departments of worship.
9 The pious herq: a son devoted to the Gods
10 Vanaspati : the sacrificial post, or Agni in that form. See I, 13, 11,
The heavenly Immolator : Agni, typically so called.
11 Oil: the clarified butter oblation. Thou Steer : mighty Agni.
Duly consecrated : offered with the holy word SvaM. See I. 18. 12.
This hymn and the three that follow are ascribed to the Rishi Som&huti
of the ancient priestly family of Bhrigu, one of the first institutors of sacrifice.
1 Jdtavedas : Agni, whoknows all life. See I. 44. 1.
2 Who served him in the home of waters : existing in the form of lightning
in the firmament before he was brought down to earth.
FMV5.] TBM UlGtEDA* - 205
5 Since they who honour me have praised my greatness,—he gave,
as ’twere, his hue to those Who love him.
Known is he by his bright delightful splendour, and waxing
old renews his youth for ever.
6 Like one athirst, he lighteth up the forests; like nvater down
the chariot ways he roareth.
On his black path he shines in burning beauty, marked as it
were the heaven that smiles through vapour.
7 Around, consuming the broad earth, he wanders, free roaming
like an ox without a herdsman, —
Agni refulgent, burning up the bushes, with blackened lines,
as though the earth he seasoned.
8 I, in remembrance of thine ancient favour, have sung my hymn
in this our third assembly.
0 Agni, give us wealth with store of heroes and mighty
strength in food and noble offspring.
9 May the Gritsamadas, servmg in secret, through thee, 0 Agni
overcome their neighbours,
Kich in gool heroes and subduing foemen. That vital.power
give thou to chiefe^mid.singers.
HYMN V. Agni,
Herald and teacher was he born, a guardian for our patrons’
help,
Earner by rites of noble wealth. That Strong One may vc
grasp and guide;
2 In whom, Leader of sacrifice, the seven reins, fax* extended,
meet;
Who furthers, man-like, eighth in place, as Cleanser, all the
work divine.
5 Since they who honour me ; Agni appears to be the speaker of these word?.
7 As though the earth he seasoned: as though, by burning the weeds and
hushes, he dressed and prepared the ground for tillage.
8 Third assembly : at the third of the three daily sacrifices.
9 Serving hi secret : by the peaceful discharge of priestly duties, not by
warfare like the chiefs who institute the sacrifice.
X Our patrons : the wealthy institutes of the sacrifice. That Strong One :
Agni.
2 Leader : hTetar, one of the sixteen priests.
The seven reins : the seven priests engaged in their several duties.
Cleanser : Potar, one of the sixteen priests. See II. 1. 2.
3 The first hemistich, as it stands, is unintelligible to me. Wilson, after
S&yana, paraphrases : 4 Whatever (offerings the priest) presents, whatever
prayers he recites.’
266 TEE HYMNS OF IBOOK II.
3 When swift lie follows, this behest, bird-like he chants the holy
prayers.
He holds all knowledge in his grasp even as the felly rounds
the wheel.
, 4 Together with pure mental power, pure, as Director, was he
born.
•Skilled in his own unchanging laws he waxes like the growing
boughs.
■5 Clothing them in his hues, the kine of him the Leader wait on
him.
Is he not better than the Three, the Sisters who have come to
us?
<6 When, laden with the holy oil, the Sister by the Mother stands,
The Priest delights in their approach, as corn at coming of the
rain.
7 For his support let him perform as ministrant his priestly task ;
Yea, song of praise and sacrifice: we have bestowed, let us
obtain.
6 That so this man, well skilled, may pay worship to all the
Holy Ones,
And, Agni, this our sacrifice which we have here prepared, to
thee.
HYMN VI. Agni.
Agni, accept this flaming brand, this waiting with nay prayer
on thee:
Hear graciously these songs of praise.
2 With this hymn let us honour thee, seeker of horses, Son of
Strength,
With this fair hymn, thou nobly born.
4 Director: Pras&star, one of the priests. See II, 1. 2.
5 The stanza is obscure. Ludwig thinks that Agni is here called the Leader
because he leads the sister Dawns to the sacrifice, and that they are said to be
three in number to correspond with the number of the cows.
•6 The Sister: Ushas or Dawn. The Mother: the northern altar, represent¬
ing Earth.
7 Let him: Agni as priest.
8 This man ; the worshipper.
This waiting with my 'prayer on thee: this e beseeching and besieging' as
Milton says. Or ujpasddam taken in a special sense may mean the ceremony
called Upasad which formed part of the Jyotishtoma, a very important Soma
ceremony.
2 Seeker of horses: in order to bestow them on the worshipper.
HYMN 7.1 TUB BIGVBDA. 267
3 As such, lover of song, with songs, wealth-lover, giver of our
wealth!
With reverence let us worship thee.
4 Be thou for us a liberal Prince, giver and Lord of precious
things. #
Drive those who hate us far away.
5 Such as thou art, give rain from heaven, give strength which
no man may resist:
Give food exceeding plentiful.
6 To him who lauds thee, craving help, most youthful envoy!
through our song,
Most holy Herald I come thou nigh.
7 Between both races, Agni, Sage, well skilled thou passest to
and fro,
As envoy friendly to mankind.
8 Befriend us thou as knowing all. Sage, duly worship thou
the Gods,
And seat thee on this sacred grass.
HYMN VII. Agni.
0 Vasu, thou most youthful God, Bharata, Agni, bring us
wealth,
Excellent, splendid, much-desired.
2 Let no malignity prevail against us, either God’s or man’s :
Save us from this and enmity.
3 So through thy favour may, we force jhrough_all our enemies
away,
As /twere through ,, strea ming, water-floods.
4 Thou, Purifier Agni, high shinest forth, bright, adorable,
When worshipped with the sacred oil.
5 Ours art thou, Agni, BMrata, honoured by us with barren
cows,
With bullocks and with kine in calf:
6 Wood-fed, bedewed with sacred oil, ancient, Invoker, excellent,
The Son of Strength, the Wonderful.
7 Both races : Gods and men. Well shilled : acquainted with both.
1 Vasu ; one of the class of Gods so named. BMrata : Agni is so called
according to S&yana, either as having been produced by attrition by the priests,
or as being the bearer of oblations. The meaning is, probably, specially con¬
nected with the Bharatas or Warriors.’
5 With kine in calf: ashtapadibhih is thus explained by S&yana, and is used
in the language of the ritual for animals with young. Roth and Grassmann
understand ‘ verses ’ consisting of eight feet, divisions, or syllables. According
to Bergaigne, these cows represent prayers.
TUB HYMNS OP
[POOR //.
HYMN VIII. Agni.
Now pl’aise, as one who strives for strength, the harnessing of
Agni’s car,
The liberal, the most splendid One;
2 Who, guiding worshippers aright, withers, untouched by age,
the foe :
When worshipped fair to look upon 5
3 Who for his glory is extolled at eve and morning in our homes,
Whose statute is inviolate;
4 Who shines refulgent like the Sun, with brilliance and with
fiery flame,
Pecked with imperishable sheen.
5 Him Atri, Agni, have our songs strengthened according to his
sway;
All glories hath he made his own.
6 May we with Agnfls, Indra’s help, with Soma’s, yea, of all the
Gods,
Uninjured dwell together still, and conquer those who fight
with us.
HYMN IX. . Agni,
Accustomed to the Herald’s place, the Herald hath seated
him, bright, splendid, passing mighty,
Whose foresight keeps the Law from violation, excellent,
pure-tongued, bringing thousands, Agni.
: 2 Envoy art thou, protector from,the foeman; strong God, thou
leadest us to higher blessings.
Kefulgent, be an ever-heedful keeper, Agni, for us and for
our seed and offspring.
3 May we adore tbee in thy loftiest birth-place, and, with our
praises, in thy lower station.
The place whence thou hast issued forth I worship: to thee
well kindled have they paid oblations.
5 Him, Atri: Agni appears here to be called by the name of the ancient
sage Atri. Or tiirim may be an epithet of Agni, signifying the devourer of
the food with wliich he is supplied, as Sdyana explains it.
I The Herald: or HotarAgni, the Invoker of the Gods. The name
comes, with more emphasis, at the end of the verse. The Law: especially
sacrifice.
3 In thy loftiest birth-place: as the fire of the Sun in heaven. Thy loiocr
station: the firmament, where Agni is born as lightning. The place whence
thou hast issued forth; the altar where the sacrificial fire burns.
TIIB JIIGYEDA .
HYMN 10.]
269
4 Agni, best Priest, pay worship with oblation; quick ly com¬
mend the gift to be px-esented;
For thou art Lord of gathered wealth and treasure: of the
bright song of praise thou art inventor.
5 The twofold opulence, 0 Wonder-Worker, of th£e new-born
each day never decreases.
Enrich with food the man who lauds thee, Agni: make him
the lord of wealth with noble offspring.
6 May he, benevolent with this fair aspect, best sacrificer, bring
the Gods to bless us.
Sure guardian, our protector from the foeman, shine, Agni,
with thine affluence and splendoui\
HYMN X. Agni.
Agni, first, loudly calling, like a Father, kindled by man upon
the seat of worship,
Clothed in his glory, deathless, keen of insight, must ho
adorned by all, the Strong, the Famous.
2 May Agni the resplendent hear my calling, through all my
songs, Immortal, keen of iusight.
Dark steeds or ruddy draw his car, or carried in sundry ways
he makes them red of colour.
3 On wood supine they got the well-formed Infant: a germ in
various-fashioned plants was Agni;
And in the night, not compassed round by darkness, he dwells
exceeding wise, with rays of splendour.
4 With oil and sacred gifts I sprinkle Agni who makes his home
in front of all things living,
Broad, vast, through vital power o'er all expanded, coxxspicu-
ous, strong with all the food that feed’s him.
5 I pour to him who looks in all directions: may he accept it
with a friendly spirit.
Agni with bridegroom's grace and lovely colour may not be
touched when all his form is fury.
5 The twofold opulence: enriching Gods with sacrifice and men with earthly
blessings.
New-born each day: rekindled at the morning sacrifice.
1 First; chief of the Gods. Loudly calling: roaring as fire, or, lo be in¬
voked by all, according to S&yana. Like a Father ; supporting the Gods by
conveying oblations to them.
2 Carried in sundry wmjs : to one fire-receptacle after another.
3 On wood supine : the lower piece of wood in which fire is produced.
A germ : latent in plants, with reference to the luminosity of some plants.
Sec II. 1, 1.
270 THE Stum OF [BOOK It
6 By choice victorious, recognize thy portion: with thee for*
envoy may we speak like Manu.
Obtaining wealth, I call on perfect Agni who with an eloquent
tongue dispenses sweetness,
HYMN XL Indra.
Hs5ae thou my call, 0 Indra; be not heedless : thine may we
be for thee to give us treasures;
For these presented viands, seeking riches, increase thy
strength like streams of water flowing.
2 Floods great and many, compassed by the Dragon, thou badest
swell and settest free, 0 Hero,
Strengthened by songs of praise thou rentest piecemeal the
D&sa, him who deemed himself immortal.
3 For, Hero, in the lauds wherein thou joyedst, in hymns of
praise, 0 Indra, songs of Rudras,
These streams in which is thy delight approach thee, even as
the brilliant ones draw near to Vayit.
4 We who add strength to thine own splendid vigour, laying
within thine arms the splendid thunder—
With tis mayst thou, 0 Indra, waxen splendid, with Surya
overcome the Dksa races.
5 Hero, thou slewest in thy Valour Ahi concealed in depths,
mysterious, great enchanter,
Dwelling enveloped deep within the waters, him who checked
heaven and stayed the floods from flowing.
6 Indra, we laud thy great deeds wrought aforetime, we laud
thine exploits later of achievement;
We laud the bolt that in thine arms lies eager; we laud- thy
two Bay Steeds, heralds of Sflrya.
6 By choice; according to S&yana, ' with lustre/ Recognize thy portion :
acknowledge the sacrificial offering to he suitable.
Like Manu ; with the wisdom and authority of Manu who was instructed
directly by the Gods.
2 Compassed ly the Dragon; obstructed by the great serpent Ahi,
The Ddsa: the savage or demon Ahi. See I. 32. 11,
3 Songs of Rudras: like those sung by the Rudras or Maruts, Indra's
allies.
These streams; sacrificial waters or libations. V&yu, the God of wind, was
entitled to the first draught of the Soma juice. See verae 14 of this hymn.
4 Splendid: the word subhm } splendid, occurs in all three places in the text.
5 Concealed in depths: of the atmosphere.
6 Herald of Sdrya; announcing the coming of the sunlight after the heavy
rain which Indra has sent.
1IYMU IT.] TUB MGTEJDA, 271
7 lndra, thy Bay Steeds allowing forth their vigour have sent a
loud cry out that droppeth fatness.
The earth hath spread herself in all her fulness : the cloud
that was about to move hath rested,
9
8 Down, never ceasing, hath the rain-cloud settled: bellowing,
it hath wandered with the Mothers.
Swelling the roar in* the far distant limits, they have spread
. wide the blast sent forth by lndra,
9 lndra hath hurled down the magician Yritra who* lay beleaguer¬
ing the mighty river.
Then both the heaven and earth trembled in terror at the
strong Hero’s thunder when he bellowedv
10 Loud roared the mighty Hero’s bolt of thunder,, when he, the
Friend of man, burnt up the monster,
And, having drunk his fill of flowing Soma, baffled the guileful
D&nava’s devices.
11 Drink thou, 0 Hero lndra, drink the Soma ; let the joy-giving
juices make thee joyful.
They, filling both thy flanks, shall swell thy vigour. The
juice that satisfies hath holpen lndra,
1'2 Singers have we* become with thee, 0 lndra: may we serve
duly and prepare devotion.
Seeking thy help we meditate thy praises : may we at once
enjoy thy gift of riches.
13 May we be thine, such by thy help, 0 lndra, as swell thy
vigour while they seek thy favour.
Give us, thou God, the riches that we long for, most powerful,,
with store of noble children.
14 Give us a friend, give us an habitation*; lndra, give us the com¬
pany of Maruts,
And those whose minds accord with theirs, the Yayus,. who
drink the first libation of the Soma.
15 Let those enjoy in whom thou art delighted, lndra, drink
Soma for thy strength and gladness.
Thou hast exalted us to heaven, Preserver, in battles, through
the lofty hymns that praise thee.
7 The loud cry that drops fatness: is the thunder that precedes the fertiliz¬
ing rain. The earth hath spread herself: to receive the rain,
8 The Mothers : the original waters above the firmament.
They: Indra’s attendants, the Maruts or Storm-Gods.
9 The mighty river: the great cloud that holds the rain,
10 The guileful Ddnava's devices: the magic arts of the demon Vritra,
14 The Vdyus; the plural is used honorifically for the singular.
272
TUB HYMNS OF
[BOOK II.
16 Great, verily, are they, 0 thou Protector, who by their songs
of praise have won thy blessing.
They who strew sacred grass to be thy dwelling, holpen by thee
have got them strength, 0 Indra,
17 Upon the great Trikadruka days, Hero, rejoicing thee, O Indra,
drink the Soma.
Come with Bay Steeds to drink of onr libation, shaking the
drops from out thy beard, contented,
18 Hero, assume the might, wherewith thou elavest Yrifcra piece¬
meal, the Mnava Auruav&bha.
Thou hast disclosed the light to light the Aiya: on thy left
hand, 0 Indra, sank the Dasyu.
19 May we gain wealth, subduing with thy succour and with
the Arya, all our foes, the Dasyus.
Our gain was that to Trita of our party thou gavest up
Tvashtar’s son Yisvarupa,
20 He cast down Arbuda what time his vigour was strengthened
by libations poured by Trita.
Indra sent forth his whirling wheel like Surya, and aided by
the Angirases rent Yala.
21 Now let that wealthy Cow of thine, 0 Indra, yield in return a,
boon to him who lauds thee.
Give to thy praisers ; let not fortune fail us. Loud may wo
speak, with brave men, in the assembly.
HYMN XII.
Indra.
He who, just born, chief God of lofty spirit by power and might
became the Gods’ protector,
Before whose breath through greatness of his valour the two
worlds trembled, He, 0 men, is Indra.
17 Trikadruka days ; the first three days of the Abhiplava festival.
3 8 Aumavdbha: son of Urnav&bha, a demon. The Dasyu ; the barbarian,
the original inhabitant of the land. According to S&yaua the demon Vritra is
meant.
19 It is difficult to make anything intelligible of this stanza. Trita is said
by S&yana to be a Malmrshi or great lUalii, and Yisvarupa is said to be a
three-headed monster slain by Indra. Bee Sacred Books of the East, XII. 164.
20 Ai'bitda: a demon of the atmosphere. See I. 51 6.
Sent forth his whirling wheel; Indra is said to have used a wheel of the
Bun’s chariot as a missile.
Valet; the brother of Vritra or Vritra himself. See I. 11. 5, 1
21 That wealthy Cow of thine: meaning, probably, Tishas or Dawn, who brings / k
good gifts to man. Or sdddkshind mayhdni may be translated f that liberal .Jk
meed ’ of thine, that is the rich reward which Indra bestows upon his worship- j
pers, regarded as the counterpart of the ddkshind or honorarium given hy the ' ’
institutes of sacrifices to the priests who perform the ceremonies.
HYMN 12.] THE 2110VEDA. 2 1*
2 He who fixed fast and firm the earth that staggered, and set
at rest the agitated mountains,
Who measured out the air’s wide middle region and gave the *
heaven support, He, men, is Indra.
3 Who slew the Dragon, freed the Seven Rivers, anS drove the
kine forth from the cave of Vala,
Begat the fire between two stones, the spoiler in warriors’ battle,
He, 0 men, is Indra.
4 By whom this universe was made to tremble, who chased away
the humbled brood of demons,
Who, like a jrambler gather ing his winnings, seized the foe’s
riches, He^O men, is LncLraT-——---
5 Of ivEom, the Terrible, they ask, Where is He ? or verily they
say of him, He is not.
He sweeps away, like birds, the foe’s possessions. Have faith
in him, for He, 0 men, is Indra.
6 Stirrer to action of the poor and lowly, of priest, of suppliant
who sings his praises ;
Who, fair-faced, favours him who presses Soma with stones
* made ready, He, O men, is Indra.
7 He under whose supreme control are horses, all chariots, and %
the villages, and cattle ;
He who gave EeingTd'the Sun and Morning, who leads the
waters, He, O men, is Indra.
8 To whom two armies cry in close encounter, both enemies, the
stronger and the weaker;
Whom two invoke upon one chariot mounted, each for himself,
He, O ye men, is Indra.
9 Without whose help our people never conquer; whom, battling,
they invoke to give them succour;
He of whom all this world is but the copy, who shakes things
moveless, He, 0 men, is Indra.
10 He who hath smitten, ere they knew their danger, with his
hurled weapon many grievous sinners ;
Who pardons not his boldness who provokes him, who slays
the Dasyu, He, 0 men, is Indra.
3 Begat the fire between two stones i generated lightning between heaven and
earth.
5 Like birds ; as birds are captured by the fowler. According to others ( like
stakes of gamblers,’ the meaning of v/jttfy being uncertain. See X. 92. 10, note.
7 Who leads the waters: brings the periodical rains.
8 Whom two invoke; the warrior and the charioteer.
13
274 THE HYMNS OF [BOOK 1L
11 He who discovered in the fortieth autumn Sambara as he dwelt
among the mountains;
Who slew the Dragon putting forth his vigour, the demon lying
there, He, men, is Indra.
12 Who with seven guiding reins, the Bull, the Mighty, set free
the Seven great Floods to flow at ploaauro;
Who, thunder-armed, rent Kauhina in pieces when scaling
heaven, He, 0 ye men, is Indra.
13 Even the Heaven and Earth bow down before him, before his
very breath the mountains tremble.
Known as the Soma-drinker, armed with thunder, who wields
the bolt, He, 0 ye men, is.Indra.
14 Who aids with favour him who pours the Soma and him who
brews it, sacrificer, singer.
Whom prayer exalts, and pouring forth of Soma, and this our
gift, He, 0 ye men, is Indra.
15 Thou verily art fierce and true who sendest strength to the
man who brews and pours libation.
So may we evermore, thy friends, 0 Indra, speak loudly to the
synod with our heroes.
HYMN XIII. Indra.
The Season was the parent, and when born therefrom It entered
rapidly the floods wherein it grows.
Thence was it full of sap, streaming with milky juice: the
milk of the plant's stalk is chief and meet for lauds.
2 They come trooping together bearing milk to him, and bring
him sustenance who gives support to all.
The way is common for the downward streams to flow. Thou
who didst these things first art worthy of our lauds.
12 Seven guiding reins: or, according to Ludwig, seven bright rays, said to
mean seven forms of Indra. Rauhina : the name of a demon of drought.
■ 15 With our heroes ; with our brave sons around us.
1 The Season: the Rains, the most important of the seasons. So monsoon,
a corruption of mausim, any season, means the Rains especially. It: the
Soma-plant.
2 They come: probably the cows whose milk is to be used in sacrifice.
The way is common: referring to the water used in the Soma ceremony.
S&yana explains the stanza differently, and Wilson paraphrases it thus: * The
aggregated (streams) come, bearing everywhere the water, and conveying it as
sustenance for the asylum of all rivers, (the ocean): the same path is assigned
to all the descending (currents) to follow ; and as he who has (assigned) them
(their course), thou, (Indra), art especially to be praised. 1 2
HYMN 13.] T&E RIGVEJDA. 275
3 One priest announces what the institutor gives : one, altering
the forms, zealously plies his task.
The third corrects the imperfections left by each. Thou who
didst these things first art worthy of our lauds.
4 .Dealing out food unto their people there they sit^like wealth
to him who comes, more than the hack can bear.
Greedily with his teeth he eats the master's food. Thou who
didst these things first art worthy of our lauds.
5 Thou hast created earth to look upon the sky: ‘thou, slaying
Ahi, settest free the rivers' paths.
Thee, such, a God, the Gods have quickened with their lauds,
even as a steed with waters: meet for praise art thou.
6 Thou givest increase, thou dealest to us our food : thou milkest
from the moist the dry, the rich in sweets.
Thou by the worshipper layest thy precious store : thou art sole
Lord of all. Meet for our praise art thou.
7 Thou who hast spread abroad the streams by stablished law,
and in the field the plants that blossom and bear seed;
Thou who hast made the matchless lightnings of the sky,—
vast, compassing vast realms, meet for our praise art thou.
8 Who broughtest Narmara with all his wealth, for sake of food,
to slay him that the fiends might be destroyed,
Broughtest the face unclouded of the strengthening one, per¬
forming much even now, worthy aft thou of praise.
9 Thou boundest up the Dasa’s hundred friends and ten, when,
at one's hearing, thou holpest thy worshipper.
8 According to Sayana. three priests are here indicated, the Hotar who
announces the sacrifice, the Adlivaryu who apportions the several pieces of the
victim, and the Brahman who corrects mistakes and remedies defects in the ritual.
The first four stanzas are full of difficulties and in places absolutely unin¬
telligible. My version of stanza 3, which generally follows S&yana, will not
bear critical examination, but at present I have nothing better to propose.
4 There they ■ sit: according to S iyana, * the householders abide in their
homes/ To him who comes: to a guest.’ Be eats the master's food: probably,
Agni consumes the oblations of the householder.
6 Thou milkest from the moist: producest the dry nutritious grain from
the moist stalk.
8 This stanza is unintelligible. Ndrmara : said to be a fiend slain by Indra.
The strengthening one: according to Sayana, if rjay anti is the name of a female
.demon or Pisachi. Grassmann takes it to mean the Sun. Ludwig thinks it is
the name of a stronghold used as a store-house of provisions.
9 The meaning of the first half-verse is uncertain, the text being evidently
corrupt. I adopt Ludwig’s emendation, dfaasya, in place of the unintelligible
vd ya&ya.
276 THE HYMNS OF ' [BOOK II.
Thou for Dabhiti boundest Dasyus not with cords; thou wast
a mighty help. Worthy of lauds art thou.
10 All banks of rivers yielded to his manly might; to him they
gave, to him, the Strong, gave up their wealth.
The six directions hast thou fixed, a fivefold view : thy victories
reached afar. Worthy of lauds art thou.
11 Meet for high praise, 0 Hero, is thy power, that with thy
single wisdom thou obtainest wealth,
sThe life-support of conquering Ja tushthira. Indra, for all
thy deeds, worthy of lauds art thou.
12 Thou for Turviti heldest still the flowing floods, the river-
stream for Vayya easily to pass,
Didst raise the outcast from the depths, and gavest fame unto
the halt and blind. Worthy of lauds art thou.
13 Prepare thyself to grant us that great bounty, 0 Yasu, for
abundant is thy treasure.
Snatch up the wonderful, 0 Indra, daily. Loud may we
y speak, with heroe s, in asse mbly.
X ^HYMNXIY. Indra.
Ministers, bring the Soma juice for Indra, pour forth the
gladdening liquor with the beakers.
To drink of this the Hero longeth ever; offer it to the Bull,
for this he willetb.
2 Ye ministers, to him who with the lightning smote, like a
tree, the rain-withholding Vritra—
Bring it to him, him who is fain to taste it, a draught of
this which Indra here deserveth.
HabMti; a flishi, named in I. 112. 23. Not with cords: in a prison without
cords, the grave.
1 0 All banks of rivers; the dams that prevented the rivers of the clouds from
flowing. The six directions: above, below, before, behind, right, left. The
fivefold view: inasmuch as we cannot see what is below the ground. Sftyana
explains the shad vishtlrah as heaven, earth, day, night, water, and plants, and
the pdflcha sandrisah as the five races of men. «
11 JdtAshthira: a certain man of that name, says Sdyana ; perhaps the
institutor of the sacrifice.
12 Turviti and Vayya appear to have been enabled to ford a great river by
the aid of Indra. See I. 61 11. Turviti was the sou of Vayya. See I. 54. 6.
The outcast: or Par&vrij as a proper name. See I. 112. 8, where the
miracle is ascribed to the Asvins.
13 Snatch up the wonderful: that is, gain quickly wondrou.s wealth. This
appears to be the literal meaning of the words which Wilson paraphrases,
after S&yana ; * mayest thou be disposed to grant us exceeding abundance.’
1 Ministers ; Adhvaryus, or priests, whose duty was to make the prepara¬
tions for sacrifice,
flYMN 14.] ' THE niQVEDA, 277
, 3 Ye ministers, to him who smote Dfibbika, who drove the kine
forth, and discovered Vala,
" Offer this draught, like Vita in the region : clothe him with
Soma even as steeds with trappings.
4 Him who did Urapa to death, Adhvaryus! though showing
arms ninety-and-nine in number;
Who cast down headlong Ai'buda and slew him,—speed ye
that Indra to our offered Soma.
5 Ye ministers, to him who struck down Svasna, and did to
to death Vyansa and greedy Sushna,
And Rudhikras and Namuchi and Pipru,—to him, to Indra,
pour ye forth libation.
6 Ye ministers, to him who, as with thunder, demolished
Sambara's hundred ancient castles;
Who cast down Varchin’s sons, a hundred thousand,—to him,
to Indra, offer ye the Soma.
7 Ye ministers, to him who slew a hundred thousand, and cast
them down upon earth's bosom;
Who quelled the valiant men of Atithigva, Kutsa, and Ayu,—
bring to him the Soma.
8 Ministers, men, whatever thing ye long for obtain ye quickly
bringing gifts to Indra.
Bring to the Glorious One what hands have cleansed; to
Indra bring, ye pious ones, the Soma.
9 Do ye, 0 ministers, obey his order: that, purified in wood, in
wood uplift ye.
Well pleased he longs for what your hands have tended : offer
the gladdening Soma jnice to Indra.
10 As the cow's udder teems with milk, Adhvaryus, so fill with
Soma Indra, liberal giver.
I know him: I am sure of this, the Holy knows that I fain
would give to him more largely.
3 DribMka: one of the numerous demons slain by Indra.
Like Vdta in the region: bringing rain, as the Wind-God does.
As steeds with trappings; the meaning of jtih is uncertain. S&yana ex¬
plains it, * as an old man (is covered) with garments.’
4 Tirana; another demon, Arbuda: a demon mentioned in I. 51. 6.
5 Svasna, Vyansa , and the rest, are demons, some of whom have been
previously mentioned.
6 Sambara; a fiend mentioned several times in Book I, Varchin; a demon
who reviled Indra, and was slain with all his sons and followers.
7 The valiant men: vtrctn; heroes. S&yana supplies * assailants,* as Ati¬
thigva, Kutsa, and Ayu appear in Book I. as’favoured by Indra, Here their
battle with Turvay&na (1. 5*8. 10) is referred to,
• 9 In wood; in the wooden receptacle.
278 THE HYMNS OF [BOOK IL
11 Him, ministers, the Lord of heavenly treasure and all terrest¬
rial wealth that earth possesses,
Him, Indra, fill with Soma as a garner is filled with barley
full: be this your, labour.
12 Prepare uhyself to grant us that great booty, 0 Yasu, for
abundant is thy treasure.
Gather up wondrous wealth, 0 Indra, daily. Loud may we
.speak, with heroes, in assembly.
HYMN XY. Indra.
Now, verily, will I declare the exploits, mighty and true, of
him the True and Mighty.
In the Trikadrukas he drank the Soma : then in its rapture
Indra slew the Dragon.
2 High heaven in unsupported space he stablished : he filled the
two worlds and the air’s mid-region.
Earth he upheld, and gave it wide expansion. These things
did Indra in the Sonia’s rapture.
3 From front, as ’twere a house, he ruled and measured; pierced
with his bolt the fountains of the rivers,
And made them flow ‘ at ease by paths far-reaching. These
things did Indra in the Soma’s rapture.
4 Compassing those who bore away Dabhiti, in kindled fire he
burnt up all their weapons,
And made him rich with kine and cars and horses. These
things did Indra in the Soma’s rapture.
5 The mighty roaring flood he stayed from flowing, and carried
those who swam not safely over.
They having crossed the stream attained to riches. These
things did Indra in the Soma’s rapture.
6 With mighty power he made the stream flow upward, crushed
with his thunderbolt the car of Ushas,
Bending her slow steeds with his rapid coursers. These things
did Indra in the Soma’s rapture.
1 In The Trikadrukas: see II. 11. 17. In its rapture: in the exhilaration
produced by drinking the fermented juice. See I. 51. 2 and note.
3 From front t as ’twere a house: the formation of the world is compared to
the building of a house. Wilson renders : * (He it is) who has measured the
eastern (quarters) with measures like a chamber.’
* 4 Dabhiti: see II. 13. 9.
5 Of. I. 13. 12.
6 The car of Ushas: the destruction of the chariot of Ushas or Dawn by
Indra is described more fully in IY. 39. 8.
HYMN 16.]
THE RIG VEDA.
279
7 Knowing the place wherein the maids were hiding, the outcast
showed himself and stood before them.
The cripple stood erect, the blind beheld them. These things
did Indra in the Soma's rapture.
8 Praised by the Angirases he slaughtered Vala, an$ burst apart
the bulwarks of the mountain.
He tore away their .^deftly-built defe nces . These things did
Indra in the Soma's rapture/
9 Thou, with sleep whelming Chumuri and Dhuni, slowest the
Dasyu, keptest safe Dabliiti.
There the staff-bearer found the golden treasure. These things
did Indra in the Soma’s rapture.
10 How let that wealthy Cow of thine, 0 Indra, yield in return
a boon to him who lauds thee.
Give to thy praisers : let not fortune fail us. Loud may we
speak, with brave men, in assembly.
HYMN XVI. Indra.
To him, your own, the best among the good, I biing eulogy,
like oblation in the kindled fire.
We invocate for help Indra untouched by eld, who maketh
all decay, strengthened, for ever young.
2 Without whom naught exists, Indra the Lofty One ; in whom
alone all powers heroic are combined.
The Soma is within him, in his frame vast strength, the
-thunder in his hand and wisdom in his head.
3 Not by both worlds is thine own power to be surpassed, nor
may thy car be stayed by mountains or by seas.
None cometh near, 0 Indra, to thy thunderbolt, when with
swift steeds thou fiiest over many a league.
4 For all men bring their will to him the Besolute, to him the
Holy One, to him the Strong they cleave.
Pay worship with oblation, strong and passing wise. Drink
thou the Soma, Indra, through the mighty blaze.
7 Paravrij, here rendered * the outcast/ is taken by Sftyana as the name of
a llishi who was lame and blind. When some girls made sport of him he
prayed to Indra and was made sound.
9 Ckumuri and jDknni : Astiras or demons.
The staff-bearer : the door-keeper, or chamberlain, of Dabhiti. The golden
treasure: of Chumuri and Dhuni.
1 Like oblation; praise that magnifies and strengthens Indra as oblations of
clarified butter east into the fire increase the flame.
80 the hymns of [book ii.
5 The vessel of the strong flows forth, the flood of meath, unto
the Strong who feeds upon the strong, for drink.
Strong are the two Ad h vary us, strong are both the stones.
They press the Soma that is strong for him the Strong.
6 Strong m thy thunderbolt, yea, and thy ear is strong; strong
are thy Bay Steeds and thy weapons powerful.
Thou, Indra, Bull, art Lord of the strong gladdening drink :
with the strong Soma, Indra, satisfy thyself.
7 I, bold by prayer, come near thee in thy sacred rites, thee
like a saving ship, thee shouting in the war.
Verily he will hear and mark this word of ours; we will pour
Indra forth as 7 twere a spring of wealth.
8 Turn thee unto us ere calamity come nigh, as a cow full of
pasture turns her to her calf.
Lord of a Hundred Powers, may we once firmly cling to thy
fair favours even as husbands to their wives.
9 Now let that wealthy Cow of thine, 0 Indra, yield in return a
boon to him who lauds thee.
Give to thy puaisers : let not fortune fail us. Loud may we
speak, with heroes, in assembly.
HYMN XVII. Indra.
Like the Angirases, sing this new song forth to him, for, as
in ancient days, his mighty powers are shown,
When in the rapture of the Soma he unclosed with strength
the solid firm-shut stables of the kine.
2 Let him be even that God who, for the earliest draught mea¬
suring out his power, increased his majesty;
Hero who fortified his body in the wars, and through his great¬
ness set the heaven upon his head.
3 Thou didst perform thy first great deed of hero might what time
thou showedst power, through prayer, before this folk.
Hurled down by thee the car-borne Lord of Tawny Steeds, the
congregated swift ones fled in sundry ways.
5 The vessel of the strong: tlie reservoir containing the strong Soma. In
reference to the repetition of the word 1 2 3 4 strong ’ in this and the following
stanza see 1. 177. 2, S.
Both the stones; for pressing out the Soma juice.
1 Praise Indra after the manner of the ancient Angirases with a new song,
because his ancient deeds are continually renewed for our advantage.
2 Fortified his body: protected it with a coat of mail.
3 The congregated swift ones: according to S&yana, the Astiras or enemies
qf the Gods. According to Both the waters of the heaven.
IIYMJSf 18.]
TUB RIGVEDA,
281
4 He made himself by might Lord of all living things, and strong
in vital power waxed great above them all.
He, borne on high, overspread with light the heaven and earth,
and, sewing up the turbid darkness, closed it in.
B He with his might made firm the forward-bending hills, the
downward rushing of the waters he ordained.
Fast he upheld the earth that nourisheth all life, and stayed
the heaven from falling by his wondrous skill.
6 Fit for the grasping of his arms is what the Sire hath fabricated
from all kind of precious wealth,
The thunderbolt, wherewith, loud-roaring, he smote down, and
striking him to death laid Krivi on the earth.
7 As she who in her parents* house is growing old, I pray to thee
- as Bhaga from the seat of all.
Grant knowledge, mete it out and bring it to us here : give us
the share wherewith thou makest people glad.
8 May we invoke thee as a liberal giver: thou givest us, 0 Indra,
strength and labours.
Help us with manifold assistance, Indra : Mighty One, Indra,
make us yet more wealthy,
9 Now may that wealthy Cow of thine, 0 Indra, give in return
a boon to him who lauds thee.
Give to thy praisers: let not fortune fail us. Loud may wc speak,
with heroes, in assembly.
HYMN XYIII. Indra.
The rich new car hath been equipped at morning; four yokes
it hath, three whips, seven reins to guide it :
Ten-sided, friendly to mankind, light-winner, that must be urged
to speed with prayers and wishes.
4 Borne on high ; or perhaps 4 luminous/ as Prof. Max Muller renders it.
5 Forward-bending : ready to fall until Indra fixed them.
6 Krivi; originally 4 a leather bag * and metaphorically 4 a eloud/ said by
Sctyana to be an Asura or demon.
7 As Bhaga: as the God who distributes wealth, and also presides over love
and marriage. From the seat of all: from the hall of sacrifice where seats of
sacred grass are provided for all the Gods.
1 The rich new car is the morning sacrifice which travels to the Gods and
obtains wealth for the worshipper. The/our yokes are the four pair of stones
for pressing out the Soma juice; the three whips are the three tones of
prayer ; the seven reins are the seven metres. The meaning of dasdritrah,
* ten sided/ is not clear. S&yaua explains aritrdh as e preservers from enemies,
i, e. sins/ the planets, Grassmann thinks that’wheels are meant.
282 THE HYMNS OF [BOOK IL
2 This is prepared for him the first, the second, and the third
time: he is man’s Priest and Herald.
Others get offspring of another parent: he goeth, as a noble
Bull, with others.
3 To India’s car the Bay Steeds have I harnessed, that new
well-spoken words may bring him hither.
Here let not other worshippers detain thee, for among us are
many holy singers, ✓
4 Indra, come hitherward with two Bay Coursers, come thou
with four, with six when invocated.
Come thou with eight, with ten, to drink the Soma. Here is
the juice, brave Warrior: do not scorn it.
5 0 Indra, come thou hither having harnessed thy car with twenty,
thirty, forty horses.
Come thou with fifty well trained coursers, Indra, sixty or
seventy, to drink the Soma.
6 Come to us hitherward, 0 Indra, carried by eighty, ninety, or
an hundred horses.
This Soma juice among the Sunahotras hath been poured out,
in love, to glad thee, Indra.
7 To this my prayer, 0 Indra, come thou hither: bind to thy
car’s pole all thy two Bay Coursers.
Thou art to be invoked in many places: Hero, rejoice thyself
in this libation.
8 Ne’er be my love from Indra disunited: still may his liberal
Milch-cow yield us treasure.
So may we under his supreme protection, safe in his arms,
succeed in each forth-going.
9 Now may that wealthy Cow of thine, 0 Indra, give in return
a boon to him who lauds thee.
Give to thy praisers: let not fortune fail us. Loud may we
speak, with heroes, in assembly.
2 The fint t the second , and the third time ; the three daily sacrifices are
referred to. He is man's Priest: Agni must be meant.
The second hemistich is obscure. Wilson, after S&yana, paraphrases :
‘ Other (priests) engender the embi'yo of a different (rite), but this victorious
(sacrifice), the showerer (of benefits) combines with other (ceremonies).’
4 With two Bay Coursers: this is the usual number. The progressive
multiplication in this and the following stanzas is perhaps intended to in¬
dicate the ever increasing rapidity with which the eager worshipper prays
Indra to approach. The Scholiast says that by their supernatural power the
two horses of Indra multiply themselves indefinitely.
6 The Simahotras: apparently a family so called; ~ x o -i< <\ 0Be w h 0
sacrifice with happy result.’ According to Sayana, ; .■■■,. \ „ .:. r - certain
vessels into which the Soma juice was poured. ’ * %
HYMN 19 ,]
THE RIG VEDA.
283
HYMN XIX. Indra.
Draughts of this sweet juice have been drunk for rapture, of
the wise Soma-presser’s offered dainty,
Wherein, grown mighty in the days aforetime, Indra^bath found
delight, and men who worship.
2 Cheered by this meath Indra, whose hand wields thunder, rent
piecemeal Ahi who barred up the waters,
So that the quickening currents of the rivers flowed forth like
birds unto their resting-places.
3 Indra, this Mighty One, the Dragon’s slayer, sent forth the
flood of waters to the ocean.
He gave the Sun his life, he found the cattle, and with the
night the works of days completed.
4 To him who worshippeth hath Indra given many and matchless
gifts. He slayeth Vritra.
Straight was he to be sought with supplications by men who
struggled to obtain the sunlight.
5 To him who poured him gifts he gave up Surya,—Indra, the
God, the Mighty, to the mortal;
For Etasa with worship brought him riches that keep distress
afar, as ’twere his portion.
6 Once to the driver of his chariot, Kutsa, he gave up greedy
Sushna, plague of harvest;
And Tndra, for the sake of Divod&sa, demolished Sambara’s nine-
and'-ninety castles.
1 Have been drunk: by Indra.
3 And with the night; perhaps, by giving the night for rest enabled men to
perform the labours of the day. Or, as aktwnd may mean ‘by light, 1 * * * 5 6 7 ‘effected
the manifestation of the days by light/ as Wilson renders it after S&yana.
5 See I. 61. 15. The legend says that a certain King who wished for a son
worshipped Stirya who, to grant his prayer, was born himself as the King’s son.
Afterwards when some dispute arose between’this King’s son who was named
Surya and the Rishi Etasa, Indra sided with the latter. In I. 61.15, a chariot
race appears to be referred to, and I have translated the passage accordingly,
following S&yaha in taking Stirya to be the name of a man. If, however, as is
very possible, Stirya there is the Sun-God the meaning is that Indra, in order
to favour his faithful worshipper Etasa, compelled Siirya or the Sun to bring
back his chariot and horses to the east; that is the return of day on some parti¬
cular occasion is attributed to Indra’s intervention on behalf of his favourite.
This appears to be the meaning of this verse also. Bee. also I. 121. 13.
As ’twere his portion; as (a father gives) his portion (to a son), according
to S&yana.
6 Kutsa and Divoddsa, favourites of Indra, and Sushna and Sambara, demons
of drought, have occurred frequently in Book I.
284 TIIB HYMNS OF [BOON It.
7 So have we brought our hymn to thee, 0 Indra, strengthening
thee and fain ourselves for glory,
May we with best endeavours gain this friendship, and nlayst
thou bend the godless seorner’s weapons,
8 Thus the Gritsamadas for thee, 0 Hero, have wrought their
hymn and task as seeking favour.
May they who worship thee afresh, 0 Indra, gain food aiid
strength, bliss, and a happy dwelling,
9 How may that wealthy Cow of thine, 0 Indra, give in return
a boon to him who lauds thee.
Give to thy praisers: let not fortune fail us. Loud may we
speak, with heroes, in assembly,
HYMN XX. Indra.
As one brings forth his car when fain for combat, so bring we
power to thee—regard us, Indra-
Well skilled in song, thoughtful in spirit, seeking great bliss
from one like thee amid the Heroes.
2 Indra, thou art our own with thy protection, a guardian near
to men who love thee truly.
Active art thou, the liberal man*s defender, his who draws
near to thee with right devotion.
3 May Indra, called with solemn invocations, the young, the
Friend, be men’s auspicious keeper,
One who will further with his aid the singer, the toiler, praiser,
dresser of oblations.
& With laud and song let me extol that Indra in whom of old
men prospered and were mighty.
May he, implored, fulfil the prayer for plenty of him who
worships, of the living mortal.
5 He, Indra whom the Angirases’ praise delighted, strengthened
their prayer and made their goings prosper.
Stealing away the mornings with the sunlight, he, lauded,
crushed even Asna’s ancient powers.
1 For combat ; or, perhaps, for the race.
8 The toiler : the man who labours in the discharge of religious duties.
4 The living mortal: the present worshipper, as distinguished from the men
of old.
5 Made their goings prosper: by recovering for them the stolen cows, fre¬
quently mentioned in Book X. Asna , 'the voracious,’ said to be the name of
a dei&on, one of the many foes overthrown by Indra,
H TUN 21.] TUB MIG VBJDA . 2S^
6 He verily, the God, the glorious Indra, hath raised him up for
man, best Wonder-Worker.
He, self-reliant, mighty and triumphant, brought low the dear
head of the wicked D&sa.
7 Indra the Vyitra-slayer, Fort-destroyer, scattered the D&sa hosts
who dwelt in darkness.
For man hath he created earth and waters, and ever helped the
prayer of him who worships.
8 To him in might the Gods have ever yielded, to Indra in the
tumult of the battle.
When in his arms theyj^idjdie bolt, he slaughtered the Dasvua
and cast down their f orts^oFI ron.
9 How may that wealthy Cow of thine, 0 Indra, give in return a
boon to him who lauds thee.
Give to thy praisers: let not fortune fail us. Loud may we
speak, with heroes, in assembly.
HYMN XXL Indra.
To him the Lord of all, the Lord of wealth, of light; him who
is Lord for ever, Lord of men and tilth,
Him who is Lord of horses, Lord of kine, of floods, to Indra,
to the Holy bring sweet Soma juice.
2 To him the potent One, who conquers and breaks down, the
Victor never vanquished who disposes all,
The mighty-voiced, the rider, unassailable, to Indra ever-
conquering speak your reverent prayer,
3 Still Victor, loved by mortals, ruler over .men, o’erthrower,
warrior, he hath waxen as he would;
Host-gatherer, triumphant, honoured mid the folk. Indra’s
heroic deeds will I tell forth to all.
6 D4sa; said by SAyana to be an Asura, or demon of that name. The word
is frequently applied to the foes of the Aryas, to the malignant demons of the
air as well as to the barbarous and hostile inhabitants of the land, and it is not
always clear whether human or superhuman enemies are intended.
The dear head; the DAsa’s own head ; dear = <j>(X oy * n Homer.
. 7 The jDdsa hosts who dwelt in darkness: the words thus rendered are vari*
ously explained. It is uncertain whether the aborigines of the country ant
meant, or the demons of air who dwell in the dark clouds.
8 The Dasyus: the Asuras or demons, according to SAyana.
1 The Lord: literally, conqueror of all, of wealth, etc.
2 Mighty-voiced : SAyana gives two explanations, ‘having a full throat/ or
' praised by many,’ Mider : borne through, the sky.
286 THE HYMHS OF [BOOK II.
4 The -strong who never yields, who slew the furious fiend, the
deep, the vast, of wisdom unattainable ;
Who speeds the good, the breaker-down, the firm, the vast,—
Indra whose rites bring joy hath made the light of Dawn.
5 By sacrifice the yearning sages sending forth their songs
found furtherance from him who speeds the flood.
In Indra seeking help with -worship and with hymn, they
drew him to themselves and won them kine and wealth.
6 Indra, bestow on us the best of treasures, the spirit of ability
and fortune;
Increase of riches, safety of our bodies, charm of sweet speech,
and days of pleasant weather.
HYMN XXII. Indra.
At the Trikaclrukas the Great and Strong hath drunk drink
blent with meal. With Vishnu hath he quaffed the poured
out Soma juice, all that he would.
That hath so heightened him the Great, the Wide, to do his
mighty work.
So may the God attain the God, true Indu Indra who is true.
2 So he resplendent in the battle overcame Krivi by might. He
with his majesty hath filled the earth and heaven, and waxen
strong.
One share of the libation hath he swallowed down: one share
he left.
So may the God attend the God, true Indu Indra who is true,
3 Brought forth together with wisdom and mighty power thou
grewest great; with hero deeds subduing the malevolent,
most swift in act;
Giving prosperity, and lovely wealth to him who praiseth thee.
So may the God attend the God, true Indu Indra who is truo.
4 This, Indra, was thy hero deed, Demcer, thy first and ancient
work, worthy to be told forth in heaven,
What time thou sentest down life with a God’s own power, freez¬
ing the floods.
All that is godless may he conquer with his might, and, Lord
of Hundred Powers, find for us strength and 1 2 food.
4 The furious fiend: Vritra.
6 Ability: to perform sacred ceremonies, according to Sayana.
1 The Trilcadnthis: the first three days of the Abhiplava ceremony.
Indu : a drop, especially of Soma juice ; another name of the deified, Soma,
2 Krivi: a demon. See II. 16.
4 Dancer; active in battle, dancer of the war-dance.
HYMN 23.]
287
THE RIG VEDA .
HYMN XXIII. Brahmanaspati.
We call thee, Lord and Leader of the heavenly hosts, the wise
among f the wise, the famousest of all,
The King supreme of prayers, 0 Brahmanaspati: h$ar us with
help; sit down in place of sacrifice.
2. Brihaspati, God immortal! verily the Gods have gained from
thee, the wise, a share in holy rites.
As with great light the Sun brings forth the rays of morn, so
thou alone art Father of all sacred prayer.
3 When thou hast chased away revilers and the gloom, thou
mountest the refulgent car of sacrifice;
The awful car, Brihaspati, that quells the foe, slays demons,
cleaves the stall of kine, and finds the light.
4 Thou leadest with good guidance and preservest men; distress
o’ertakes not him who ofiei'S gifts to thee.
Him who hates prayer thou punishest, Brihaspati, quelling his
wrath : herein is thy great mightiness.
5 No sorrow, no distress from any side, no foes, no creatures
double-tongued have overcome the man,—
Thou drivest all seductive fiends away from him whom, careful
guard, thou keepest, Brahmanaspati.
6 Thou art our keeper, wise, preparer of our paths *. we, for thy
service, sing to thee with hymns of praise.
Brihaspati, whoever lays a snare for us, him may his evil fate,
precipitate, destroy.
7 Him, too, who threatens us without offence of ours, the evil-
minded, arrogant, rapacious man,—
Him turn thou from our path away, Brihaspati: give us fair
access to this banquet of the Gods.
8 Thee as protector of our bodies we invoke, thee, saviour, as
the comforter who loveth us.
Strike, 0 Brihaspati, the Gods’ revilers down, and let not the
unrighteous come to highest bliss.
1 Brahmanaspati: alternating with Brihaspati, the Deity in whom the action
of the worshipper upon the Gods is personified. See I. 14. 3. A comparative¬
ly recent God, as the representative of the hierarchy, he is gradually encroach¬
ing on the jurisdiction of Indra the Warrior God of the Kshatriyas, claiming
his achievements as his own *and assuming his attributes. See Weber, Uber
den V&japeya, Sitzungsberichte der K. P. Academie der Wissenschaften, 1S92
XXXIX, p. 15. *
3 Revilers: blaspheming demons of darkness. Cleaves the stall of Icine: opens
the prison where the cows or rays of light have been shut up.
7 This banquet of the Gods ■: sacrifice in general, and especially the sacrifice
which is performing.
283 THE HYMNS OF [BOOK If,
9 Through thee, kind prosperer, 0 Brahmanaspati, may we obtain
the wealth of men which all desire :
And all our enemies, who near or far away prevail against us,
crush, and leave them destitute.
♦;
10 With thee as our own rich and liberal ally may we, Brihaspati,
gain highest power of life.
Let not the guileful wicked man be lord of us: still may we
prosper, singing goodly hymns of praise.
11 Strong, never yielding, hastening to the battle-cry, consumer
of the foe, victorious in the strife,
Thou* art sin’s true avenger, Brahmanaspati, who tamest e’en
the tierce, the wildly passionate.
12 Whoso with mind ungodly seeks to do us harm, who, deeming
him a man of might mid lords, would slay,—
Let not his deadly blow reach us, .Brihaspati; may we humi¬
liate the strong ill-doer’s wrath.
13 The mover mid the spoil, the winner of all wealth, to be invoked
in tight, and reverently adored,
Brihaspati hath overthrown like cars of war all wicked enemies
who fain would injure us.
14 Burn up the demons with thy fiercest-flaming brand, those who
have scorned thee in thy manifested might.
Show forth that power that shall deserve the hymn of praise;
destroy the evil-speakers, 0 Brihaspati.
lb Brihaspati, that which the foe deserves not, which shines among
the folk effectual, splendid,
That, Son of Law i which is with might refulgent—that trea¬
sure wonderful bestow thou on us.
16 Give us not up to those who, foes in ambuscade, are greedy
for the wealth of him who sits at ease,
Who cherish in their heart abandonment of Gods. Brihaspati,
no further rest shall they obtain. .
17 For Tvashtar, he who knows each sacred song, brought thee
to life, preeminent o’er all the things that be.
Guilt-scourger, guilt-avenger is Brihaspati, who slays the spoiler
and upholds the mighty Law.
15 Son of Livw: who hast thy being in accordance with vita, truth or eternal
JLaw and Order.
* 16 This stanza is difficult, and the translation is conjectural, Wilson
observes that S&yana’s explanation is not very intelligible.
ITTAfy 24.] TTIE RIG VEDA. '289
18 The mountain, for thy glory, cleft itself apart when, Angiras !
thou openedst the stall of kine.
Thou, 0 Brihaspati, with Indra for ally didst hurl down water-
floods which gloom had compassed round.
19 0 Brahmanaspati, he thou controller of this ouf hymn and
prosper thou our children.
All that the Gods regard with love is blessM. Loud may we
speak, with heroes, in assembly.
HYMN XX tV. %*ahmanaspati.
Be pleased with this our offering, thou who art the Lord; we
will adore thee with this new and mighty song.
As this thy friend, our liberal patron, praises thee, do thou,
Brihaspati, fulfil our hearts’ desire.
2 He who with might bowed down the things that should be
bowed, and in his fury rent the holds of S&mbara;
Who overthrew what shook not, Brahmanaspati,*—he made
his way within the mountain stored with wealth.
3 That was a great deed for the Godliest of the Gods: strong
things were loosened and the firmly fixed gave way.
He drave the kine forth and cleft Vala through by prayer,
dispelled the darkness and displayed the light of heaven.
4 The well with mouth of stone that poured a hood of meath,
which Brahmanaspati hath opened with his might—
All they who see the light have drunk their fill thereat; to¬
gether they have made the watery fount flow forth.
5 Ancient will be those creatures, whatsoe’er they be ; with
moons, with autumns, doors unclose themselves to you.
Effortless they pass on to perfect this and that, appointed works
which Brahmanaspati ordained.
18 Angiras ; Brihaspati is here called by the name of the ancient patriarch
as Agni is in I. 1. 6 According to the Bhdgavata Purdna Brihaspati is the
son of Angiras.
Thou . didst hurl down: the deed usually ascribed to Indra is here attri¬
buted to Brihaspati as the Lord of effectual prayer. See I. 14. 3, and 62 3.
1 Thy friend, our liberal patron: the institutor of the sacrifice, the faithful
worshipper of the God and the rewarder of the priests.
2 The holds of S.xmbara: great black clouds before they pour their rain.
The mountain stored with wealth : the cloud full of precious rain.
5 This stanza is difficult. Ludwig takes ttt bhilvanA, * those creatures/
whose nature is imperfectly known, to be the sun and moon, the parents of
months and years, which without any effort on their part bring to pass whatever
Brahmanaspati decrees.
19
2$0 THE HYMNS OF [BOOK II.
6 They who with much endeavour searching round obtained the
Pa\'.is ; nobl est treasur e hidden in the cave,—
Those JFfgfc:, living marko : iI;l* falsehoods, turned them hack
whence they had come, and sought again to enter in.
7 The pious ones when they had seen the falsehoods turned them
back, the sages stood again upon the lofty ways.
Cast down with both their arms upon the rock they left the
kindled fire, and said, No enemy is he.
8 With his swift bow, strung truly, Brahmanaspati reaches the
■ , mark vghate’er it be that he desires.
Excellent are the arrows wherewithal he shoots, keen-eyed to
look on men and springing from his ear.
9 He brings together and he parts, the great High Priest; extolled
is he, in battle Brahmanaspati.
When, gracious, for the hymn he brings forth food and wealth,
the glowing Bun untroubled sends forth fervent heat.
10 First and preeminent, excelling all besides are the kind gifts of
liberal Brihaspati.
These are the boons of him tbe Strong who should be loved,
whereby both classes and the people have delight.
11 Thou who in every way supreme in earthly power, rejoicing,
by thy mighty strength hast waxen great,—
He is the God spread forth in breadth against the Gods : he,
Brahmanaspati, eneompasseth this All.
12 From you, twain Maghavans, all truth proceedeth: even the
waters break not your commandment.
Come to us, Brahmanaspati and Indra, to our oblation like yoked
steeds to fodder.
> 6 The Pan is are the robber-fiends who carry off and hide the cows or raya
of light. Those sages : the Angirases, to whom the stolen cows are said to
have belonged. Having marked the falsehoods: having seen through the
guiles of the fiends who sought to mislead them.
* 7 They left the kindled fire: the cows, or waters and the light which follows
their effusion, were set free by fire-oblations of which the Angirases are regard¬
ed as the earliest institutors. No enemy : that is, man’s greatest friend, The
stanza is obscure, and Sayana’s explanation is unsatisfactory.
8 Springing from his ear: the bow-string being drawn to the right ear.
The word may, perhaps, mean also, * finding their home in, i. e. reaching the
ears' of men, and might be translated ( levelled to the ear.’
9 He brings together and he parts: brings friends together in worship, and
disperses enemies in battle.
10 Both classes: according to S&yana, the institutors of the sacrifice and the
priests, or Gods and men.
"11 In breadth against the Gods: in his mightiness the representative of all
the Gods.
12 Even the waters: all nature, even the strong and rapid water-floods;
BYMN 26.] PEE RIGVEDA. 291
13 The sacrificial femes most swiftly hear the call: the priest of
the assembly gaineth wealth for hymns.
Hating the stern, remitting at his will the debt, strong in the
shock of fight is Brahmanaspati.
14 The wrath of Brahmanaspati according to his will had full
effect when he would do a mighty deed.
The kine he drave forth and distributed to heaven, even as a
copious flood with strength flows sundry ways.
15 0 Brahmanaspati, may we be evermore masters of wealth well-
guided, full of vital strength.
Heroes on heroes send abundantly to us, when.thou omnipoten
through prayer seekest my call.
16 0 Brahmanaspati, be thou controller of this our hymn, and
prosper thou our children.
All that the Gods regard with love is blessed. Loud may we
speak, with heroes, in assembly.
HYMN XXY. Brahmanaspati.
He lighting up the flame shall conquer enemies : strong shall
he be who offers prayer and brings his gift.
He with his seed spreads forth beyond another’s seed, whom¬
ever Brahmanaspati takes for his friend.
2 With heroes he shall overcome his hero foes, and spread bis
wealth by kine : wise by himself is he.
His children and his children’s children grow in strength,
whomever Brahmanaspati takes for his friend.
3 He, mighty like a raving river’s billowy flood, as a bull con¬
quers oxen, overcomes with strength.
Like Agni's blazing rush he may not be restrained, whomever
Brahmanaspati takes for his friend.
4 For him the floods of heaven flow never failing down: first
with the heroes he goes forth to war for kine.
He slays in unabated vigour with great might, whomever
Brahmanaspati takes for his friend. •
. 5 All roaring rivers pour their waters down for him, and many
a fjawless shelter hath been granted him.
Blest with the happiness of Gods he prospers well, whomever
Brahmanaspati takes for his friend.
HYMN XXYL Brahmanaspati.
The righteous singer shall o’ercome his enemies, and he who
. serves the Gods subdue the godless man.
>'T The zealous mail shall vanquish the invincible, the worshipper
share the food of him who worships not.
m THE HYMNS OF [BOOK 1L
2 Worship, thou hero; chase the arrogant' afar: put on aus¬
picious courage for the fight with foes.
Prepare oblation so that thou rnayst have success: we crave
the favouring help of BrahmanaspatL
3 -Ho with* his folk, his house, his family, his sons, gains booty
for himself, and, with the heroes, wealth,
Who with oblation and a true believing heart serves Brah-
mauaspati the Father of the Gods.
4 Whoso hath honoured him with offerings rich in oil, him
Bmlmianaspati leads forward on his way,
Saves him from sorrow, frees him from his enemy, and is his
wonderful deliverer from woe.
HYMN XXVII. Adilyas,
hymns that drop down fatness, with the ladle I ever
offer to the Kings Adityas.
May Mitra, Aryaman, and Bhaga hear us, the mighty Varuna,
Daksha, and Ansa.
2 With one accord may Aryaman and Mitra and Varuna this
^ day accept this praise-song—
Adityas bright and pure as streams of water, free from all
guile and falsehood, blameless, perfect.
3 These Gods, Adityas, vast, profound, and faithful, with many
eyes, fain to deceive the wicked,
Looking within behold the good and evil: near to the Kings
is even the thing most distant.
4 Upholding that which moves and that which moves not,
Adityas, Gods, protectors of all being,
Provident, guarding well the world of spirits, true to eternal
u Law, the debt-mcaotors .
2 Worship, thou hero: the llishi addresses the exhortation to himself,
8 The Father of the Gods ; S&yana explains pitdram, father, by pd lay ltd rani,
protector,
1 With the ladle: that is, with my tongue that utters praises as the
sacrificial ladle pours out the oblations of clarified butter,
, Adityas : see I. 14, 3.
Bhaga: the name of this ancient God still survives in the Slavonic
languages as a general^ name for God. He is frequently invoked together
with Pftshan and the Adityas, See I. 14. 3,
Daksha: active energy, spiritual power personified, and called an Aditya
or son of Adifci. Sftyana takes the word as an epithet of Ansa, powerful.
Ansa : another of the Adityas, the Distributer, See II. 1, 4,
3 Looking within : iuto the hearts of men.
4 The debt-exactors ; the punishers of sin.
tntMN 27%3 fuM kwvfiMt m
5 May I, A dityas, share in this your favour 1 which, Aryaman,
brings profit e’en in danger.
Under your guidance, Vanina and Mitra, round troubles may
t pass, like rugged places.
6 Smooth.is your path, 0 Aryainan and Mitra; excellent is it,
Varuna^and thornless.
Thereon, Adityas, send us down your blessing: grant us a
shelter hard to be demolished.
7 Mother of Kings, may Aditi transport us, by fair paths Arya¬
man, beyond all hatred.
May we uninjured, girt by many heroes, win Varvma’s and
Mitra’s high protection.
8 With their support they stay three earths, three heavens;
three are their functions in the Gods’ assembly.
Mighty through Law, Adityas, is your greatness; fair is it,
Aryaman, Varuna, and Mitra.
9 Golden and splendid, pure like streams of water, they hold
aloft the three bright heavenly regions.
Ne’er do they slumber, never close their eyelids, faithful, far-
ruling for the righteous mortal,
10 Thou over all, O Varuna, art Sovran, be they Gods, Asura ! or
be they mortals.
Grant unto us to see a hundred autumns : ours be the blest
long lives of our forefathers.
11 Neither the right nor left do I distinguish, neither the east
nor yet the west, Adityas.
Simple and guided by your wisdom, Vasus ! may I attain the
light that brings no danger.
12 He who bears gifts unto the Kings, true Leaders, he whom
their everlasting blessings prosper,
Moves with his chariot first in rank and wealthy, munificent
and lauded in assemblies.
13 Pure, faithful, very strong, with heroes round him, he dwells
i beside the waters rich with pasture.
None slays, from near at hand or from a distance, him who is
under the Adityas 7 8 * 10 guidance.
7 Mother of Kings: Adibi, the Infinite, mother of the Adityas.
8 Three are their functions : perhaps the absorption, retention, and effusion
of rain.
10 a divine and immortal being; apparently a higher title than
devdh , Gods or Bright Ones.
Ill know nothing of myself and cannot attain to the light of day, or the
light of true knowledge, without your assistance.
294 THE HYMNS OF [BOOK 12 ,
14 Aditij Mitra, Yaruna, foi’give us however we have erred and
. sinned against you.
May I obtain the broad light free from peril: 0 Indra, let
not during darkness seize us.
15 For him" the Twain united pour their fulness, the rain from
heaven: he thrives most highly favoured.
He goes to war mastering both the mansions: to him both
portions of the world are gracious.
16 Your guiles, ye Holy Ones, to quell oppressor’s, your snares
•spread out against the foe, Adityas,
May I car-borne pass like a skilful horseman : uninjured may
we dwell in spacious shelter.
17 May I not live, O Yaruna, to witness my wealthy, liberal,
dear friend's destitution.
King, may I never lack well-ordered riches. Loud may we
speak, with heroes, in assembly.
HYMN XXYIII. Yaruna.
This laud of the self-radiant wise Aditya shall be supreme o'er
all that is in greatness.
I beg renown of Yaruna the Mighty, the God exceeding kind
to him who worships.
2 Having extolled thee, Yaruna, with thoughtful care may we
have high fortune in thy service,
Singing thy praises like the fires at coming, day after day, of
.mornings rich in cattle.
3 May we be in thy keeping, 0 thou Leader, wide-ruling Yaruna,
Lord of. many heroes.
0 Sons of Aditi, for ever faithful, pardon us, Gods, admit us
, to your friendship.
4 He made them flow, the Aditya, the SuStainer: the rivers run
* by.Yaruna’s commandment.
14 During darkness; death, night, darkness are to be dreaded: daylight is
Comparatively free from danger.
15 The Twain'united: heaven and earth which together make up the world.
Both the mansions; that is, he retains possession of his own dwelling and
gains possession of that of his enemy.
JBoth portions of the world: heaven and earth.
17 May I never see my wealthy patron, the institutor of the ceremony
reduced to poverty.
1 This laud the poet magnifies the importance of the worship which he
offers to the Aditya Yaruna, the great King over all, the God of natural, peace¬
ful, moral order as contrasted with Indra the God of battles.
295
HYMN 29.] THE RIGVEVA.
These feel no weariness, nor cease from flowing: swift have they
flown like birds in air around us.
5 Loose me from sin as from a bond that binds me: may we
swell, Varuna, thy spring of Order.
Let not my thread, while I weave song, be severed, nor my
work’s sum, before the time, be shattered.
6 Far from me, Varuna, remove all danger : accept me graciously,
thou Holy Sovran.
Cast off, like cords that hold a calf, my troubles: I am not
even mine eyelid’s lord without thee.
7 Strike us not, Varuna, with those dread weapons which, Asufa,
at thy bidding wound the sinner.
Let us not pass away from light to exile. Scatter, that we may
live, the men who hate us.
8 0 mighty Varum, now and hereafter, even as of old, will we
speak forth our worship.
For in thyself, invincible God, thy statutes ne’er to be moved
are fixed as on a mountain.
9 Move far from me what sins I have committed : let me not suffer,
King, for guilt of others.
Full many a mom remains to dawn upon us: in these, 0
Varuna, while we live direct us.
10 O King, whoever, be he friend or kinsman, hath threatened
me affrighted in my slumber—
If any wolf or robber fain would harm us, therefrom, 0 Varuna,
give thou us protection.
11 May I not live, O Varuna, to witness my wealthy, liberal, dear
friend’s destitution.
King, may I never lack well-ordered riches. Loud may we speak,
with heroes, in assembly.
HYMN XXIX. Visvedevas.
Upholders of the Law, ye strong Adityas, remove my sin like
her who bears in secret.
You, Varuna, Mifcra and all Gods who listen, I call fco help me,
I who know your goodness.
2 Ye, Gods, are providence and ye are power: remove ye utterly
all those who hate us.
5 Swell . thy spring of Order - observe and strengthen thy statutes and
ordinances from which life and all blessings flow.
1 Like her who hears in secret.- as an unwedded'mother abandons her secretly
bora child in some distant place. •
296 THE HYMNS OF [BOOK II.
As givers of good things deal with us kindly; this day be graci¬
ous to us. and hereafter.
3 What service may we do you with our future, what service,
Vasus, with our ancient friendship ?
O Aditif and Varuna and Mitra, Indra and Maruts, make us
well and happy.
4 Ye, 0 ye Gods, are verily our kinsmen; as such be kind to me
who now implore you.
Let not your car come slowly to our worship: of kinsmen such
as you ne’er let us weary.
5 I singly have sinned many a sin against you, and ye chastised
me as a sire the gambler.
Far be your nets, far, Gods, be mine offences: seize me not
like a bird upon her offspring.
6 Turn yourselves hitherward this day, ye Holy, that fearing in
my heart I may approach you.
Protect us, God; let not the wolf destroy us. Save us, ye
Holy, from the pit and falling.
7 May I not live, 0 Yarum, to witness my wealthy, liberal, dear
friend’s destitution.
King, may I never lack well-ordered riches. Loud may we
speak, with heroes, in assembly.
HYMN XXX. Indra and Others.
Ttie streams unceasing flow to Indra, slayer of A hi, Savitar,
God, Law s fulfiller,
Bay after day goes on the sheen of waters. What time hath
past since they were first set flowing 1
2 His Mother—for she knew—spake and proclaimed him who
was about to cast his bolt at Vritra.
Cutting their paths according to his pleasure day after day
flow to their goal the rivers.
3 Aloft he stood above the airy region, and against Yritra shot
his deadly missile.
Enveloped in a cloud he rushed upon him. Indra subdued
the foe with sharpened weapons.
5 As a sire the gambler: as a father punishes his son for gambling.
Your nets ; the nooses or snares which ye spread for the wicked.
1 Savitar; the Sun, as identical with Indra. The Scholiast explains the
word here as the instigator or impeller of all.
What time hath passed 1: meaning that the waters are eternal.
2 The first hemistich is obscure. I follow Ludwig’s conjectural interpre¬
tation (Her Rigveda, V. 63), who reads vidvsht for vidushe, and refers to the
legend related in IV. 18. His Mother': Aditi, the mother of Indra.
3 Aloft he stood: Indra, See I, 32. Enveloped in a cloud ; referring to Yritra.
HYMN 31,] TEE R TOYED A. 297
4 As with a bolt, Brihaspati, fiercely flaming, pierce thou
Yrikadvaras', the Asura's, heroes.
Even as in time of old with might thou, siewest, so slay even
now our enemy, 0 Indra.
5 Cast dowii from heaven on high thy bolt of thunder where¬
with in joy thou smitest dead the foeman.
For gain of children make us thine, 0 Indra, of many child¬
ren's children and of cattle.
6 Whomso ye love, his power ye aid and strengthen; ye Twain
are the rich worshipper's advancers.
Graciously favour us, In;lra and Soma; give us firm standing
in this time of danger.
7 Let it not vex me, tire me, make me slothful, and never let
us say, Press not the Soma;
For him who cares for me, gives gifts, supports me, who comes
with kine to me who pour lihat-ions.
8 Sarasvati, protect us : with the Maruts allied thou boldly
conquerest our focmen,
While hidra does to death the daring chieftain of Sandikas
exulting in his prowess.
9 Him who waylays, yea, him who would destroy us,*— aim at
him, pierce him with thy sharpened weapon.
Brihaspati, with arms thou slayest foemen: 0 King, give uffc
the spoiler to destruction.
10 Perform, 0 Hero, with our valiant heroes the deeds heroic
which thou hast to finish.
Long have they been inflated with presumption: slay them,
and bring us hither their possessions.
11 I craving joy address with hymn and homage your heavenly
host, the company of Maruts,
That we may gain wealth with full store of heroes, each day
'more famous, and with troops of children.
HYMN NXXL Visvedevas.
Help, Varuna and Mitra, 0 ye Twain allied with Yasus, Rudras,
and Adityas, help our cai*,
That, as the wild birds of the forest from their home, our horses
may fiy forth, glad, eager for renown.
4 Vrikadvarus : supposed by Ludwig to be the King of the Sandikas, the
hymn * being a prayer for victory in an approaching battle with him. The
A sura would then mean King.
7 Comes loith kine: referring to Indra who rewards his worshippers with
gifts of cattle. -
1 Eelp oar car: in the chariot-race. According to Prof. Windisch, f car' is a
figurative expression for * hymn of praise.’ See that scholar’s exhaustive dis¬
cussion of this hymn in Festgruss an Rudolf von Roth, 1893, pp. 139—144*
298 THE HYMNS OF [BOOK IL
2 Yea, now ye Gods of one accord speed on our car what time
among the folk it seeks an act of might;
When, hasting through the region with the stamp of hoofs,
our swift steeds trample on the ridges of the earth.
3 Or may our Indra here, the Friend of all mankind, coming from
heaven, most wise, girt by the Marut host,
Accompany, with aid untroubled by a foe, our car to mighty
gain, to win the meed of strength.
1 Or may this Tvashtar, God who rules the world with power,
one-minded with the Goddesses speed forth our car ;
Ila and Bhaga the celestial, Earth and Heaven, Pushan, Puran-
dhi, and the Asvins, ruling Lords.
5 Or, seen alternate, those two blessed Goddesses, Morning and
Night who stir all living things to act:
While with my newest song I praise you both, 0 Earth, that
from what moves not ye may spread forth threefold food. •
6 Your blessing as a boon for suppliants we desire: the Dragon of
the Deep, arid Aja-Ekapad,
Trita, Ribhukshan, Savitar shall joy in ns, and the Floods’
swift Child in our worship and our prayer.
7 These earnest prayers I pray to you, ye Holy: to pay you
honour, living men have formed them,
Men fain to win the prize and glory. May they win, as a car-
horse might the goal, your notice.
HYMN XXXII. Various Deities.
Graciously further, 0 ye Heaven and Earth, this speech striv¬
ing to win reward, of me your worshipper.
First rank I give to you, Immortal, high extolled \ s I, fain to
win me wealth, to you the mighty Pair.
2 Let not man’s guile annoy us, secret or by day *. give not us
up a prey to these calamities.
Sever not thou our friendship : think thereon for us. This,
with a heart that longs for bliss, we seek from thee.
4 Purandki; meaning the bold, or the intelligent, may be either aw epi¬
thet of Ptishan or the name of a separate deity.
5 / praise you both , 0 Earth ; i e, 0 Heaven and Earth ; the pair being
always regarded as closely connected, the mention of one U sufficient.
From lohat moves Dot : from plants as distinguished from animals.
6 The Drayon of the Veep: Ahibudhnya, who dwells in the depth of air. See
I, 186. 5. Aja- Bfavp&d: ‘ the unborn one-footed/ the Sun. See VI. 50. 14,
note. Trita: a Vedic God, appearing in connexion with Indra. The Floods'
swift Child: Agni. For the other names see Index.
2 These calamities: some pressing troubles or imminent dangers not further
specified. From thee: probably Indra..
HYMN 33.] THE RIG VEDA. 299
3 Bring hither with benignant mind the willing Cow teeming
with plenteous milk, full, inexhaustible.
0 thou invoked by many, day by day I urge thee with my
word, a charger rapid in his tread.
4 With eulogy I call on Raka. swift to hear : may she ^auspicious,
hear us, and herself observe.
With never-breaking needle may she sew her work, and give
a hero son most wealthy, meet for praise.
5 All thy kind thoughts, 0 Rak&, lovely in their form, wherewith
thou grantest wealth to him who offers gifts—
With these come thou to us this day benevolent, 0 Blessed
One, bestowing food of thousand sorts.
6 0 broad-tressed Sinivali, thou who art the Sister of the Gods,
Accept the offered sacrifice, and, Goddess, grant us progeny.
7 With lovely lingers, lovely arms, prolific Mother of many sons—
Present the sacred gifts to her, to Sinivali Queen of men.
8 Her, Sinivali, her, Gungu, her, Raka, her, Sarasvati, Indrani
to mine aid I call, and Varunani for my weal.
HYMN XXXIII. Rudra.
Father of Maruts, let thy bliss approach us: exclude us not
from looking on the sunlight.
Gracious to our fleet courser be the Hero: may we transplant'
us, Rudra, in our children.
2 With the most saving medicines which thou givest, Rudra, may
I attain a hundred winters.
Far from us banish enmity and hatred, and to all quarters
maladies and trouble.
3 Chief of all born art thou in glory, Rudra,' armed with the
thunder, mightiest of the mighty.
Transport us over trouble to well-being: repel thou from us all
assaults of mischief.
4 Let us not anger thee with worsihip, Rudra, ill praise, Strong
God t or mingled invocation.
4 Rdkd: the G-oddess presiding over the actual day of full moon, and appa¬
rently associated with child-birth.
6 SinivdU: a similar lunar Goddess, who aids the birth of children.
8 GungH: identified by Sityana with Kuhu, another lunar Goddess, or the
day of conjunction when the moon rises invisible. Indrdnt and Varundni are
the consorts respectively of Indra and Varuna.
1 The Hero : Rudra. According to Ludwig: Let our brave son be mighty
with the charger.
4 With worship; with imperfect worship. Mingled invocation: in which
other Gods also, who have no claim to the particular oblation, are addressed. '
300 THE HYMNS OP [POOR If.
Do thou with strengthening balms incite our heroes : I hear
thee famed as best of all physicians.
5 May I with praise-songs win that Rudra’s favour who is adored
with gifts and invocations.
Ne’er may the tawny God, fair-cheeked* and gracious, swift¬
hearing,’yield us to this evil purpose*
■ 6 The Strong, begirt by Maruts, hath refreshed tne* with tnost
invigorating food, imploring.
As he who finds a shade in fervent sunlight may I, uninjured,
win the bliss of Rudra.
7 Where is that gracious hand of thine, 0 Rudra, the hand that
giveth health and bringeth comfort,
Remover of the woe that Gods have sent us ? 0 Strong One,
look thou on me with compassion:
8 To him the strong, great, tawny, fair-complexioned, I utter
forth a mighty hymn of praises*
* We serve the brilliant God with adorations, we glorify the
splendid name of Rudra
9 With firm limbs, multiform,' the strong, the tawny adorns him¬
self with bidght gold decorations:
The strength of Godhead ne’er departs from Rudra, him who
is Sovran of this world, the mighty.
10 Worthy, thou earnest thy bow and arrows, worthy, thy many-
hued and honoured necklace.
Worthy, thou cufctest here each fiend to pieces: a mightier
than thou there is not, Rudra.
, 11 Praise him the chariot-borne, the young, the famous, fierce,
slaying like a dread beast of the forest.
0 Rudra, praised, be gracious to the singer: let thy hosts
spare us and smite down another.
12 1 bend to thee as thou approaches r, Rudra, even as a boy be¬
fore the sire who greets him.
I praise thee Bounteous Giver, Lord of heroes : give medicines
to us as thou art lauded.
13 Of your pure medicines, 0 potent Maruts, those that are
wholesomest and health-bestowing,
Those which our father Manu hath selected, I crave from
Rudra for our gain and welfare.
5 Yield us to this evil purpose; give us up to the malice of our enemy.
6 The Strong: or the Bull, Rudra, accompanied by his eons the Karats.
8 Fair'Complexioned: the white complexion of Siva, the later representative
of Rudra, has, therefore, as Wilson observes, its origin in the Itigveda,
13 Those which our father Manu hath selected • Wilson observes that ‘this
All (ides to the vegetable seeds which Manu, according to the MaMbhdvata x
THE RIOTED A.
H^MN 34.]
301
14 May Budra's missile turn aside and spare us, the great wrath
of the impetuous One avoid us.
Turn, Bounteous God, thy strong bow from our princes, and
be thou gracious to our seed and offspring.
15 0 tawny Bull, thus showing forth thy nature, as neither to
be wroth, 0 God, nor slay us,
Here, Budra, listen to our invocation. Loud may we speak,
with heroes, in assembly,
HYMN XXXIV, Maruts,
The Manats of resistless might who love the rain, resplendent,
terrible like wild beasts in their strength,
Glowing like flames of fire, impetuous in career, blowing the
wandering rain-cloud, have disclosed the kine. „
2 They gleam with armlets as the heavens are decked with stars,
like cloud-born lightnings shine the torrents of their rain,
Since the strong Budra, 0 Maruts with brilliant chests, sprang
into life for you in Prism's radiant lap.
3 They drip like horses in the racings of swift steeds; with the
stream’s rapid ears they hasten cm their way.
Maruts with helms of gold, ye who make all things shake,
come with your spotted deer, one-minded, to our food.
4 They have bestowed on Mitra all that live, to feed, they who
for evermore cause-their swift drops to flow :
Whose steeds are spotted deer, whose riches never fail, like
horses in full speed, bound to the pole in works.
5 With brightly-flaming kine whose udders swell with milk,
with glittering lances on your unobstructed paths,
was directed to take with him into the vessel in which he was preserved ut
the time of the deluge.’
14 Our princes : our wealthy patrons, the institutors of our sacrifices.
1 Have disclosed the kine: ( give vent to its (collected) rain.’—Wilson.
.2 Prisin'8 radiant lap : Prisni the mother of the Maruts, probably ‘the
speckled cloud,’ is, according to S&yaua, the Earth who in the form of a
brindled cow was impregnated by Itudra,
3 With the stream's rapid ears : * The waves raised by the storm may be
regarded as the ears with which the stream listens to the roaring of the
tempest. 1 * 3 4 5 —Ludwig. Wilson, after Silyana, paraphrases; * and they rush along
• with swift (horses) on the skirts of the sounding (cloud). 5
4 The meaning of the first line is not clear. Wilson renders it: ( The
prompt-giving Maruts ever confer upon , the (offerer of sacrificial) food, as
upon a friend, all these (world-supporting) waters/
Hound to the pole in work s : carrying on their appointed duties as horses
draw the chariot to whose pole they are harnessed. *
5 With brightly-fuming kine: clouds that emit flashes of lightning before
they pour down their stores of fertilizing rain.
302 THE EYMm OF [BOOK 1L
0 Maruts, of one mind, like swans who seek their nests, come
to the rapturous enjoyment of the meath.
6 To these our prayers, 0 Maruts, come unanimous, come ye to
our libations like the praise of men, *
Make it swell like a mare, .in udder like a cow, and for the
singer grace the song with plenteous strength.
,7 Give us a steed, 0 Maruts, mighty in the car; prevailing prayer
that brings remembrance day by day;
Food to your praisers, to your bard in deeds of might give
winning wisdom, power uninjured, unsurpassed.
8 When the bright-chested Maruts, lavish of their gifts, bind at
the time of bliss their horses to the cars,
Then, as the milch-cow feeds her calf within the stalls, they
pour forth food for all oblation-bringing men.
9 Save us, 0 Maruts, Vasus, from the injurer, the mortal foe
who makes us looked upon as wolves.
With chariot all aflame compass him round about: 0 Rudras,
cast away the foeman's deadly bolt.
10 Well-known, ye Maruts, is that wondrous course of yours, when
they milked Prisni's udder, close akin to her.
Or when to shame the bard who lauded, Rudra's Sons, ye the
infallible brought Trita to decay.
11 We call you, such, great Maruts, following wonted ways, to
the oblation paid to Yislmu Speeder-on.
With ladles lifted up, with prayer, we seek of them preeminent,
golden-hued, the wealth which all extol.
6 Like the praise of men : which attends pious worshippers,
Make it swell: make our sacred song effectual, metaphorically full of milk.
Frol M. Muller would read asvftni instead of tiscdni: ‘ Fulfil (our prayer) like
the lidder of a barren cow,’
7 Brings remembrance: makes the Gods remember ns.
10 Prism here is the firmament, and her udder is the cloud from which
the Maruts drew the rain. There is a very abrupt change from the second
person to the third, from ‘ye’ to ‘they.’
I can make nothing of the second hemistich. Wilson paraphrses it: ‘ You
(destroyed) the reviler of your worshipper, and (came), irresistible sons of
Jtudra, to Trita for the destruction of his enemies,’ Trita is said by S&yana to
be a Ilishi. Ludwig in his . note on the passage takes Trita to be a name of
the Soma,
11 Vishnu Speeder-on: who runs his rapid course round heaven. S&yana
explains Vishnu to mean ‘ the diffusivs and desirable Soma.’ Perhaps, as
Ludwig thinks, sacrifice in general is intended, of which Vishnu iB the repre¬
sentative.
HYMN 35,]
THE RIG VEDA.
303
12 They, the Dasagvas, first of all brought sacrifice : they at the
break of mornings shall inspirit us.
Dawn with her purple beams uncovereth the nights, with
great light glowing like a billowy sea of milk.
13 The Rudras have rejoiced them in the gathered bands at seats
of worship as in purple ornaments.
They with impetuous vigour sending down the rain have taken
to themselves a bright and lovely hue.
14 Soliciting their high protection for our help, with this our adora¬
tion we sing praise to them,
Whom, for assistance, like the five terrestrial priests, Trita
hath brought to aid us hither on his car.
15 So may your favouring help be turned to us-ward, your kind¬
ness like a lowing cow approach us,
Wherewith ye bear your servant over trouble, and free your
worshipper from scoff and scorning.
HYMN XXX Y. Son of Waters.
Eager for spoil my flow of speech I utter: may the Floods*
Child accept my songs with favour.
Will not the rapid Son of Waters make them lovely, for he it
is who shall enjoy them?
2 To him let us address the song well-fashioned, forth from the
heart. Shall he not understand it?
The friendly Son of Waters by the greatness of Godhead
bath produced all things existing.
3 Some floods unite themselves and others join them: the
sounding rivers fill one common storehouse.
On every side the bright Floods have encompassed the bright
resplendent Offspring of the Waters.
4 The never-sullen waters, youthful Maidens, carefully decking,
■ wait on him the youthful.
He with bright rays shines forth in splendid beauty, unfed
with wood, in waters, oil-enveloped.
12 The Das'tgvas : the Marutsare here said to have been the first performers
of sacrifice, the true Dasagvas, The priests so called belonged originally to the
race or school of Angiras.
14 The second hemistich is very obscure. Sfiyana’s explanation (see Wilson)
is altogether unsatisfactory.
* 1 The Floods* Child : or Son of the Waters, Apftmnap&t, a name of Agni as
born in the form of lightning from the waters of the aerial ocean or firmament.
Make them lovely: grace them with acceptance.
304 THE HYMNS OF IhOOKlL
5 To him three Dames are offering food to feed him, Goddesses
to the God whom none may injure.
Within the waters hath he pressed, as hollows, and drinks
their milk who now are first made mothers.
6 Here was the horse’s birth ; his was the sunlight. Save thou
our princes from the oppressor’s onslaught.
Him, indestructible, dwelling at a distance in forts unwrought
lies and ill spirits reach not.
7 He, in whose mansion is the teeming Milch-cow, swells the
Gods’ nectar and eats noble viands.
The Son of Waters, gathering strength in waters, shines for his
worshipper to gwe him treasures.
8 He who in waters with his own pure Godhead shines widely,
law-abiding, everlasting—
The other worlds are verily his branches, and plants are born
of him with all their offspring.
9 The Waters’ Son hath risen, and clothed in lightning ascended
up unto the curled cloud’s bosom ;
And bearing with them his supremest glory the Youthful Ones,
gold-coloured, move around him.
10 Golden in form is he, like gold to look on, his colour is like
gold, the Son of Waters.
When he is seated fresh from golden birth-place those who
present their gold give food to feed him.
11 This the fair name and this the lovely aspect of him the Waters’
Son increase in secret.
Whom here the youthful Maids together kindle, his food is
sacred oil of golden colour.
12 Him, nearest Friend of many, will we worship with sacrifice
and reverence and oblation.
5 Three Dames .* 114, Saras vati, and Bh&rati, the personifications of sacred
prayer and worship. Within the mUcrs : Agni dwelt within the waters as their
unborn babe.
C Here was the Worse’s birth: the produr^-'i * " m r* V!." 1, ■- . ■ y' .■
the Bunbut the meaning is doubtful. T ■■■•t ■.‘ ■
refer to the creation of the natural ho" ■ . ■. ■ . ‘ ■
heavenly horse, Biswas the sunlight: \ ■■■ V ' . , ■ . .
t Brought: in the pasties of the clouds as opposed to the stone strongholds of men.
9 The Youthful Ones ,* the rivers or waters of the aerial ocean.
10 Golden in form • when wearing the shape of lightning. Those who present
their gold: the mstitutors of sacrilice who reward the priests,
11 In secret.' Ap4mnap&t, the celestial Agni, increases and grows strong with¬
out men seeing the process. The terrestrial Agni is kindled and tended by the
sister fingers and fed with oil or clarified butter.
12 Nearest Friend of many ; lowest down, and so nearest to men, of all the
Gods. Make his back to shine : with butter offered in sacrifice.
TEE RTQVEEA.
ETMN 30*]
I make his back to shine, with chips provide him; I offer food-
and with my songs exalt him.
13 The Bull hath laid his own life-germ within them. He sucks
them as an infant, and they kiss him. ,
He, Son of Waters, of unfading colour, hath entered here as in
another’s body.
14 While here he dwelleth in sublimest station, resplendent with
the rays that never perish,
The Waters, bearing oil to feed their offspring, flow, Youthful
Ones, in wanderings about him.
15 Agni, I gave good shelter to the people, and to the princes
goodly preparation.
Blessed is all that Gods regard with favour. Loud may we
speak, with heroes, in assembly.
HYMH XXXVI. Various Gods.
Water and milk hath he endued, sent forth to thee : the men
have drained him with the Alters and the stones.
Drink, Indra, from the Hotar’s bowl—Arst right is thine—
Soma hallowed and poured with Vashat and Svahfi.
2 Busied with saeriAce, with spotted deer and spears, gleaming
upon your way with ornaments, yea, our Friends,
Sitting on sacred grass, ye Sons of Bharata, drink Soma from
the Potar’s bowl, 0 Men of heaven.
3 Come unto us, ye swift to listen: as at home upon the sacred
grass sit and enjoy yourselves.
And, Tvashtar, well-content be joyful in the juice with Gods
and Goddesses in gladsome company.
13 Within them: within tlie waters. The Bull: apparently Agni himself.
As in another's body : that is, fire originally celestial as Ap&mnap&t, has come
to men as terrestrial and sacrificial fire, contained in the wooden drill from
which it is produced by friction.
15 As the result of my hymns to Agni our people have dwelt safely, and
our wealthy men have been enabled to offer well-conducted sacrifices.
1 The Soma juice has been pressed out with the stones, strained through
the filters, and then mixed with water and milk before it is offered to Indra.
The Botar's boiol: the sacred vessel held by the Hotar or Hotri, one of the
chief officiating priests.
Vashat and SudM, meaning respectively ‘ may he (A’gni) bear' it (to the
Gods)’ and Ave 1 or Hail 1 are words of consecration and blessing used when
oblations are offered,
2 Sons of Bharata: the Maruts, sons of RudrA the Warrior, Potar:
etymologically, Cleanser, the title of another of the priests.
20
m the hymns of [book n.
4 Bring the Gods hither, Sage, and offer sacrifice; at the three
altars seat thee willingly, 0 Priest.
Accept for thy delight the proffered Soma meath: drink' from
the Kindler’s bowl and fill thee with thy share.
5 This is the strengthener of thy body's manly might: strength,
victory for all time are placed within thine arms.
, pressed for thee, Maghavan, it is offered unto thee : drink from
the chalice of this Brahman, drink thy fill.
6 Accept the sacrifice; mark, both of you, my call: the Priest
hath seated him after the ancient texts.
My prayer that bids them come goes forth to both the Kings:
drink ye the Soma meath from the Director’s bowl.
HYMN XXXVII. Various Gods.
Enjoy thy fill of meath out of the Hotar’s eup : Adhyaryus,
he desires a full draught poured for him.
Bring it him : seeking this he gives. Granter of Wealth,
drink Soma with the Ritus from the Hotar’s cup,
2 He whom of old I called on, him I call on now. He is to be
invoked; his name is He who Gives.
Here brought by priests is Soma meath. Granter of Wealth,
drink Soma with the Ritus from the Potar’s cup.
3 Fat may the horses be wherewith thou speedest on : Lord of
the Wood, unharming, strengthen thou thyself.
Drawing and seizing, Bold One, thou who grantest wealth, drink
Soma with the Ritus from the Neshtar’s cup.
4 From Hotar’s cup and Potar’s he hath drunk and joyed : the
proffered food hath pleased him from the Nesh tar’s bowl.
The fourth cup undisturbed, immortal, let him drink who giveth
, wealth, the cup of the wealth-giving God.
5 Yoke, O ye Twain, to-day your hero-bearing car, swift-moving
hitherward: your loosing-place is here.
Mix the oblations, then come hither with the meath, and drink
the Soma, ye rich in abundant strength.
4 Sage ; Agiii. The Kindler: the Agnfdh, the priest who lights the fire.
The three altars: of the G&rhapatya, Ahavaniya, and Dakshina fires.
6 Both the Kings: Mitra and Varuna. The Director: Pras&star, another
priest, first assistant of the Hotar.
1 Agni is addressed as Dravinod&s or Wealth-giver. Adhmryus: minister¬
ing priests. Tfa Rjt%s ; the Seasons or the deities presiding over the Seasons.
See 1.15.
* 3 Lord of the Wood: Agni, regarded as the King of plants. The NesJdar's
cup : the Nesh tar is the priest who leads forward the wife of the sacrificer, '
•. *5 0 ye Tmin; Asvins,
BYMN 38.] , THE MOVED A. 307
6 Agni, accept the fuel and our offered gift: accept the prayer of
man, accept our eulogy.
Do thou with all, with Ritu, 0 thou Excellent, fain, make the
great Gods all fain taste the gift we bring.
HYMN XXXVIII. # Savitar.
Uprisen is Savitar, this God, to quicken, Priest who neglects
not this most constant duty.
To the Gods, verily, he gives rich treasure, and blesses him
who calls them to the banquet.
2 Having gone up on high, the God broad-handed spreads his
arms widely forth that all may mark him.
Even the waters bend them to his service: even this wind rests
in the circling region.
3 Though borne by swift steeds he will yet unyoke them,: e’en
the fleet chariot hath he stayed from going.
He hath checked e’en their haste who glide like serpents.
Night closely followed Savitar’s dominion.
4 What was spread out she weaves afresh, re-weaving : the skilful
leaves his. labour half-completed.
He hath arisen from rest, and parted seasons; Savitar hath
approached, God, holy-minded.
5 Through various dwellings, through entire existence, spreads,
manifest, the household light of Agni.
The Mother gives her Son the goodliest portion, and Savitar
hath sped to meet his summons. _ “
6 With alii with Ritu: the meaning is, apparently, with all the Kit us ; but
Ilitu in the text is in the singular number.
1 To quicken: the meaning of Savitar, as a name of the Sun, being the great
generator or vivifier. Priest: vdhnih; or, perhaps, the supporter, or, the luminous.
3 Their haste who glide like serpents; the speed of the fleet-footed horses
who draw the chariot of the Sun.
4 The meaning of this stanza is obscure. I have given what appears to be
the sense of the words as they stand, but the verse, as a whole, is scarcely in¬
telligible. Wilson, following S&yana, paraphrases it thus : 'She (Night), en¬
wraps the extended (world) like (a woman) weaving (a garment): the prudent
man lays aside the work he is able (to execute) in the midst (of his labour):.
but all spring up (from repose) when the divine, unwearied Sun,'who has divid¬
ed the seasons, again appears/ Roth takes ardniatih, which I have rendered
by holy-minded, as a substantive, the Genius of Devotion, and translates :
( Again had the Weaver (Aramati) drawn in what she had spun out (the web
or tissue of devotion and sacrifice), the devout man had left off in the midst of.
his task (at the approach of night); then Aramati arises anew and arranges the
seasons ; the divine Savitar is present (i, e. morning returns)/
' 5 The Mother : Ushas or Dawn assigns to her Son Agni the Agnihotra rite
which is performed at;day-break, and Savitar, or the rising Sun, is present at.
the ceremony after the lighting of the sacrificial fire. Thus Agni is honoured
by deities in heaven as well as by men on earth,
308 THE HYMNS OF [BOOK 1L
6 He comes again, unfolded, fain for conquest: at liome was he,
the love of all things moving.
Each man hath come leaving his evil doings, after the Godlike
Savitar’s commandment.
7 The wild beasts spread through desert places seeking their
watery share which thou hast set in waters.
The woods are given to the birds. These statutes of the God
Savitar none disobeyeth.
8 With utmost speed, in restless haste at sunset Yaruna seeks
his watery habitation.
Then seeks each bird his nest, each beast his lodging. In due
place Savitar hath set each creature.
9 Him whose high law not Yaruna nor Indra, not Mitra, Arya-
man, nor Rudra breaketh,
Nor evil-hearted fiends, here for my welfare him I invoke,
God Savitar, with worship.
10 May they who strengthen bliss, and thought and wisdom, and
the Dames’ Lord and Narasansa aid us.
That good may come to us and wealth be gathered, may we
be Savitar the God’s beloved.
11 So come to us our hearts’ desire, the bounty bestowed by thee,
from heaven and earth and waters,
That it be well with friends and those who praise thee, and,
Savitar, with the loud-lauding singer.
HYMN XXXIX. Asvins.
Sing like the two press-stones for this same purpose; come
like two misers to the tree of treasure;
Like two laud-singing Brahmans in the assembly, like .the
; . folk’s envoys called in many places.
* 6 He comes again : Agni, re-kindled in the morning, resumes his full power.
He, whom all living beings love, was present, but latent, during the night.
* 7 Savitar provides for the wild beasts of the desert and for the birds of the air.
^ 8 Though not generally regarded in the Veda as the God of the ocean,
Varuna is yet frequently connected with the waters, either of the firmament
or of earth.
10 They who strengthen bliss ; the Gods in general. The Dames * Lord: the
guardian of the consorts of the Gods, Tvashtar, who is generally represented
as attending or attended by them.
* Nardsansa; ‘ the Praise of Men/ a name of Agni.
: 1 In this hymn the Asvins are compared to a number of objects, animate
aqd inanimate, in many of which the only point of resemblance is duality.
y$mg like the two press-stones: may your auspicious brightness as you approach
be aS clear as the ringing sound of the press-stones, and may similar blessings
reward the worshippers. *
HYMN 40.] THE MOVED!. 309
2 Moving at morning like two car-borne heroes, like to a pair of
goats ye come electing ; *
Like two fair dames embellishing their bodies, like a wise mar¬
ried pair among the people.
3 Like to a pair of horns come first to us-ward, like to a pair of
hoofs with rapid motion;
Come like two Ghakwas in the grey of morning, come like two
ohariot wheels at dawn, ye Mighty.
4 Bear us across the rivers like two vessels, save us as ye were
yokes, naves, spokes, and fellies.
Be like two dogs that injure not our bodies; preserve us, like
two crutches, that we fall not.
5 Like two winds ageing not, two confluent rivers, come with
quick vision like two eyes before us.
Come like two hands most helpful to the body, and guide us
like two feet to what is precious.
6 Even as two lips that with the mouth speak honey, even as
two breasts that nourish our existence,
Like the two nostrils that protect our being, be to us as our
ears that hear distinctly.
7 Like two hands give ye us increasing vigour; like heaven and
earth constrain the airy regions.
Asvins, these hymns that struggle to approach you, sharpen ye
like an axe upon a whetstone.
8 These prayers of ours exalting you, 0 Asvins, have the Gritsa-
madas, for a laud, made ready.
Welcome them, 0 ye Heroes, and oome'hither. Loud may we
speak, with brave^men, in assembly.
HYMN XL. Soma and Pfish&n.
Soma and Pushan, Parents of all riches, Parents of earth and
Parents of high heaven,
Like tioo misers to the tree of treasure : as misers come to dig up the gold
they have buried at the foot of a tree, so come ye to the libation made of the
juice of the precious Soma plant. The folk's envoys: the messengers whom the ina-
titutors of sacrifices send to the priests when they wish- to. secure their servioes.
2 Ye come electing: to choose and accept the offerings made.
3 Ghakwds: the Chakrav&ka, or as it is now called in Hindi, the ChakwA,
is a bird frequently mentioned in later poetry as a type of love and constancy.
The male bird and his mate are condemned to spend their nights on opposite
banks of a river, and are allowed to meet again in the early morning. The
English name of the bird is Brahmany duck. Chakwd, is properly the male
bird, and Chakwi the female. -
1 Soma: addressed in this hymn is the God who represents and animates
the juice of the Soma plant. See I. 18. 4.
PUshan; a solar deity who protects and multiplies cattle and other property,
See I, 42.
3i'o mz &rms op [book tt
You Twain, brought forth as the whole world's protectors, the
Gods have made Centre of life eternal.
2 At,birth of these two Gods all Gods are joyful: they have
caused darkness, which we hate, to vanish.
With these, with Soma and with Pushan, Indra generates ripe
warm milk in the raw milch-cows.
3 Soma and Pushan, urge your chariot hithei*, the seven-wheeled
car that measures out the region,
That stirs not all, that moves to every quarter, five-reined and
harnessed by the thought, ye Mighty.
4 One in the heaven on high hath made his dwelling, on earth
and in the firmament the other.
May they disclose to us great store of treasure, much-longed-
for, rich in food, source of enjoyment.
5 One of you Twain is Parent of all creatures, the other journeys
onward all-beholding.
Soma and Pushan, aid my thought with favour : with you may
we overcome in all encounters.
6 May Pushan stir our thought, the all-impelling, may Soma
Lord of riches grant us riches.
May Aditi the perfect Goddess aid us. Loud may we speak,
with heroes, in assembly.
HYMN XLT. Various Deities.
0 Vayu, come to us with all the thousand chariots that are
thine,
* ■' Team-borne, to drink the Soma juice.
2. Drawn by thy team, 0 Vayu, come; to thee is offered this,
* .*■ the pure:
. Thou visitest the presser’s house.
3 Indra and Vayu, drawn by teams, ye Heroes, come to-day and
; drink
•, Of the bright juice when blent with milk.
■' 2 Pipe warm milk: see I. 62, 9.
3 That stirs not all: that moves and influences the highest beings only.
4 One in the heaven on high: Pushan, as a celestial God. The other: Soma,
/who dwells on earth in plants, and in the firmament as the Moon.
' 5 One of you : Soma. With allusion, perhaps, to the libations of Soma juice
<which produce the rain upon which the production and growth of all creatures
depend. Albbeholding: as a solar deity, or the Sun.
1 V&yu, the God of wind, is addressed in the first, two stanzas. • In those
' that follow the poet, invokes Indra and Vftyu, Mitra and Varuna, the Asvins,
Indra, the Vifjvedevas, Sarasvatt, and Heaven and Earth, ’ .
€
mi RtovEZu. m
4 This Soma hath been shed for you, Law-strengtheners, Mitra-
Yaruna!
Listen ye here to this my call.
5 Both Kings ,\v:ho never injure aught seat them‘in their suprem-
^esTEome,
The thousand-pillared, firmly-based.
6 Fed with oblation, Sovran Kings, Adityas, Lords of liberal gifts,
They wait on him whose life is true.
7 With kine, N&satyas, and with steeds, come, Asvins, Kudras,
to the house
That will protect its heroes well;
8 Such, wealthy Gods! as none afar nor standing nigh to us
may harm,
Yea, no malicious mortal foe.
9 As such, O longed-for Asvins, lead us on to wealth of varied
sort,
Wealth that shall bring us room and rest.
10 Verily Indra, conquering all, driveth e’en mighty fear away,
For firm is he and swift to act.
11 Indra be gracious unto us : sin shall not reach us afterward,
And good shall be before us still.
12 From all the regions of the world let Indra send security,
The foe-subduer, swift to act.
13 0 all ye Gods, come hitherward : hear this mine invocation,
seat
Yourselves upon this sacred grass.*
14 Among the Sunahotras strong for you is this sweet gladdening
drau'ght: •
Drink ye of this delightsome juice.
15 Ye Maruts led by Indra, Gods with Pfishan for your bounte-
'ousest,
Hear all of you this call of mine.
*/l6 Best Mother, best of Bivers, best of Goddesses, Sarasvati,
We are, as ; twere, of no impute: dear Mother, give thou us
renown.
14 Among the Sunahotras : the family of whichGritsamada, the Rishi of the
hymn, was a member. Cf. II. 18. 6, note.
15 With Piishan for your bounteoumt: that is, among whom Pushan is the
most liberal giver of good gifts ; or the meaning may be, whose benefactor Is
Pnshan.
10 Sarasvati: see I. 3. 10,
312 THE HYMNS OH [BOOK 11,
17 In thee, Sarasvati, divine, all generations have their stay.
Be glad with Sunahotra’s sons : 0 Goddess grant us progeny.
18 Enriched with sacrifice, accept Sarasvati, these prayers of ours,
Thoughts which Gritsamadas beloved of Gods bring, Holy One,
to thee.
19 Ye who bless sacrifice, go forth, for verily we choose you both,
And Agni who conveys our gifts.
20 This our effectual sacrifice, reaching the sky, shall Heaven and
Earth
Present unto the Gods to-day.
21 In both your laps, ye guileless Ones, the Holy Gods shall sit
them down
To-day to drink the Soma here.
HYMN XLII. Kapinjala.
Telling his race aloud with cries repeated, he sends his voice
out as his boat a steersman.
0 Bird, be ominous of happy fortune; from no side may
calamity befall thee.
2 Let not the falcon kill thee, nor the eagle : let not the arrow¬
bearing archer reach thee.
Still crying in the region of the Fathers, speak here auspicious,
bearing joyful tidings.
3 Bringing good tidings, Bird of happy omen, call thou out loudly
southward of our dwellings,
So that no thief, no sinner may oppress us. Loud may we
speak, with heroes, in assembly.
HYMN XL1II; Kapinjala.
Here on the right sing forth chanters of hymns of praise, even
the winged birds that in due season speak.
19 Ye who bless sacrifice; according to S&yana, the two havirdhdnas or
vehicles on which the Soma and other offerings are put, and which are sup¬
posed to represent Heaven and Earth, are addressed. It is more likely, as
Ludwig suggests, that Agni and the human priest are intended. f We choose
you both, thee, the human priest, and Agni the God.’
This Hymn is said to he addressed to Indra in the form of a kapinjala,
the bird which we call the Francoline partridge.
1 He : the kapinjala.
2 In the region of the Fathers: towards the quarter where the Fathers
Pitaras, or spirits of deceased ancestors dwell, that is, the south, the cry of
birds from that quarter being regarded as auspicious.
This Hymn is said to be addressed, like the preceding, to Indra in the form
of a kapinjala or Francoline partridge.
HYMN 43.] * TEE RIGVEBA.
He, like a Sama-chanter utters both the notes, skilled in the
mode of Trishtup and of Gayatri.
2 Thou like the chanter-priest chantest the S&ma, Bird; thou
singest at libations like a Brahman's son. •
Even as a vigorous horse when he comes near the mare, an-
. nounce to us good fortune, Bird, oil every side, proclaim in
all directions happy luck, 0 Bird.
3 When singing here, 0 Bird, announce good luck to us, and
when thou sittest still think on us with kind thoughts.
When flying off thou singest thou art like a lute.
With brave sons in assembly may we speak aloud.
1 Sdma-chanter: the Udg&fcar, one of the four chief priests whose duty is
to chant the hymns of the Samaveda. Both the notes • a high and a middle,
Trishtup : the measure consisting of forty-four syllables in a verse or stanza ;
four PAdas or demi-hemistichs of eleven syllables each. G&yatrt: the measure
consisting of twenty-four syllables in a stanza, three lines of eight syllables
each, or one line of sixteen and one of eight.
2 A Brahman 1 2 8 son : the Brahmaputra, or Brahman-priest^s son, is said to be
the same as the Br&hmau&chchhansi, one of the sixteen priests, who recites
the mantra that iB not to be sung or chanted.
Jr
t
i
X
BOOK THE THIRD,
HYMN I.
Agni.
Thou, Agni, who wilt have the strong, hast made me the Soma’s
priest, to worship in assembly.
Thou shinest to the Gods, I set the press-stones. I toil; be
joyful in thyself, 0 Agni.
2 East have we turned the rite ; may the hymn aid it. With
wood and worship shall they honour Agni.
From heaven the synods of the wise have learnt it: e’en for
the quick and strong they seek advancement.
3 The Prudent, he whose will is pure, brought welfare, allied by
birth to Heaven and Earth in kinship.
The Gods discovered in the midst of waters beautiful Agni
with the Bisters’ labour.
i Him, Blessed One, the Seven strong Floods augmented, him
white at birth and red when waxen mighty.
As mother mares run to their new-born youngling, so at his
birth the Gods wondered at Agni*
The Hymns of Book III. are ascribed to the Rishi Visv&mitra or to mem¬
bers of his family. Visv&mitra holds an important place in Indian, tradition,
according to which he was born a Kshatriya, but by the virtue of his intense
' austerities raised himself to the Br&hman caste. The rivalry between Visvamitra
and the Rishi Vasishtlia is alluded to in many passages of the Rigveda, and,
it is thought that as caste distinctions had not at that time become fixed, the
later stories on the subject of this rivalry may have rested on a Vedic legend
- which says that King Sud&s, having employed Vasishtha as his domestic priest,
allowed on various occasions Visvftmitra also to officiate, which led to jealousies
and quarrel between these two functionaries. The story of Visvamitra is told
• at full length in the Mmdyana ,, I. 51—55, (Schlegel’s edition, and Griffith s
translation).
The first and eleven following hymns are ascribed to Visvamitra himself.
1 Past have we turned the rite • towards the region of the Gods ; ‘we have
performed a successful sacrifice.’—Wilson.
2 The quick and strong ; Agni, according to S&yana. Ludwig suggests that
* the quick, or clever’ may mean the priest, and ‘ the strong ’ the warrior, tne
Maghavan or institutor of the sacrifice.
3 The Prudent: all-knowing Agni, son of Heaven and Earth. .
Witk.the Sisters' labour: the meaning is not dear, Ludwig- suggests upast
instead of apdsi ; ‘ in the sisters’ bosom,’ in tbe depth of the sister rivers,. • _ -
318 THE HYMNS OF [BOOK 1IL
5 Spreading with radiant limbs throughout the region, purging
his power with wise purifications,
Robing himself in light, the life of waters, he spreads abroad
his high and perfect glories.
6 He sought heaven’s Mighty Ones, the Unconsuming, the un-*
impaired, not clothed and yet not naked.
Then they, ancient and young, who dwell together, Seven sound¬
ing Rivers, as one germ received him.
7 His piles, assuming every form, are scattered where flow sweet
waters, at the spring of fatness;
There stood the milch-kine with full-laden udders, and both
paired Mighty Mothers of the Wondrous.
8 Carefully cherished, Son of Strength, thou shonest assuming
lasting and refulgent beauties.
Pull streams of fatness and sweet juice descended, there where
the Mighty One grew strong by wisdom.
9 Prom birth he knew even his Father’s bosom, he set his voices
and his streams in motion;
Knew him who moved with blessed Friends in secret, with the
young Dames of heaven. He stayed not hidden.
10 He nursed the Infant of the Sire and Maker : alone the Babe
sucked many a teeming bosom.
Guard, for the Bright and Strong, the fellow-spouses friendly
to men and bound to him in kinship.
11 The Mighty One increased in space unbounded; full many a
glorious flood gave strength to Agni. .
Friend of the house, within the lap of Order lay Agni, in the '
Sister Rivers’ service.
8 Heaven*s mighty Ones ; the waters above the firmament, the seven rivers
of the next hemistich. Not clothed and yet not naked; having only the lucid
waters for robes.
7 His piles: the heaped clouds. Spring of fatness ; the place whence the
fertilizing rain flows. The milch-kine also are the laden clouds, and the paired
Mighty Mothers are Heaven and Earth, the parents of the Wondrous Agni.
9 His Father's bosom : his father, according to S&yana, is the firmament ;
hut as the firmament is not represented in the Veda as a*God, Dyaus, or Tyash-
tar, is probably intended, as Ludwig suggests.
The blessbd Friends must be the Ribhus, and the young Dames the Gn&s or
consorts of the Gods. He stayed not hidden ; refers not to Agni but to his
father, Tvashtar.
10 He .* the father. Many a swelling bosom : of the celestial Waters.
The Bright and Strong : Agni. The fellow-spouses ; Heaven and Earth, or
Right and Morning.
31 In the Sister Fivers* service : or in their bosom, if upasi may be read for
JTYMNl.] TBE RIGYEDA, 317
12 As keen supporter where great waters gather, light-shedder
whom the brood rejoice to look on;
He who begat, and will beget, the dawn-lights, most manly,
C hild, of Floods, is youthful Agni.
13 Him, varied in his form, the lovely Infant of floods and plants
the blessfed wood hath gendered.
Gods even, moved in spirit, came around him, and served him
at his birth, the Strong, the Wondrous.
14 Like brilliant lightnings, mighty luminaries accompany the
light-diffusing Agni,
Waxen, as ’twere in secret, in his dwelling, while in the
boundless stall they milk out Amrit.
15 I sacrificing serve thee with oblations and crave with longing
thy good-will and friendship.
Grant, with the Gods, thy grace to him who lauds thee, pro¬
tect us with thy rays that guard the homestead.
16 May we, 0 Agni, thou who leadest wisely, thy followers and
masters of all treasures,
Strong in the glory of our noble offspring, subdue the godless
when they seek the battle.
17 Ensign of Gods hast thou become, 0 Agni, joy-giver, knower
of all secret wisdom.
Friend of the homestead, thou hast lightened mortals : car-
borne thou goest to the Gods, fulfilling.
18 Within the house hath sate the King Immortal of mortals,
filling full their sacred synods.
Bedewed with holy oil he shineth widely, Agni, the knower of
all secret wisdom.
19 Come unto us with thine auspicious friendship, come speeding,
Mighty, with thy mighty succours.
Grant us abundant wealth that saves from danger, that brings
a good repute, a glorious portion.
20 To thee who art of old these songs, 0 Agni, have I declared,
the ancient and the later.
These great libations to the Strong are offered : in every birth
is Jatavedas stablished.
12 The brood; par excellence , the host of Maruts.
13 The hlessbd wood: one of the fire-sticks by which Agni is kindled.
H The boundless stall: limitless aerial spaoe. Amrit: water, according to
S&yana.
17' Thou goest to the Gods, fulfilling : completing our sacrifices and making
them effectual.
20 Songs : literally, births ; that is, productions. In every birth is Jdtave-
das staMished ; Agni who knows all life is appointed in every generation aa
the great high priest who mediates between Gods and men.
318 THE HYMNS OF [BOOK UL
21 Stablishe4 in every birth is J&tavedas, kindled perpetual by
the Visvamitras.
May we rest ever in the loving-kindness, in the auspicious
grace of him the Holy.
2.2 This sacrifice of ours do thou, 0 Mighty, 0 truly Wise, bear
to the Gods rejoicing.
Grant us abundant food, thou priestly Herald, vouchsafe to
give us ample wealth, OAgni.
23 As holy food, Agni, to thine invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son, and spreading offspring. Agni, be this
thy gracious will tp us-ward,
HYMN II. Agni.
To him, Yaisvanaya, who strengthens Holy Law, to Agni we
present our praise like oil made pure.
. With thoughtful insight human priests bring him anear, our
Herald from of old, as an axe forms a car.
2 He made the heaven and earth resplendent by his birth : Child
of two Mothers he was meet to be implored,
Agni, oblation-bearer, gracious, ever-young, infallible, rich in
radiant light, the guest of men.
3 Within the range of their surpassing power, by might, the
Gods created Agni with inventive thought.
I, eager to win strength, address him, like a steed, resplendent
with his brilliance, with his ample light.
4 Eager to gain, we crave from him the friendly God strength
confident, choice-worthy, meet to be extolled :
The Bhrigus* bounty, willing, strong with sages* lore, even'
Agni shining forth with light that comes from heaven.
5 For happiness, men, having trimmed the sacred grass, set
Agni glorious for his strength before them here;
Yea, with raised ladles, him bright, dear to all the Gods,
perfecting aims of works, Budra of solemn rites.
1 Vanvdmrct: Agni who belongs to all men; the God of all Aryan
families.
Our praise: literally * the wish,’ explained by Sayana as stutim } that is the
praise which thou wishest for and which we now offer,
% Child of two Mothers .* of Heaven and Barth, or of the two fire-sticks.
4 The Bhrigus' bounty: Agni, the treasure which the Blirigua received •
from M&tarisvan and bestowed on other nien. ■
1 0 Mudra; here a synonym* of Agni. See I, 27,10,
HYMN II.] THE RIG VEDA, 310
6 Around tli 3 T dwelling-place, O brightly-shining Priest, are men
at sacrifice whose sacred grass is trimmed.
Wishing to do thee service, Agni, they are there, desirous of
thy friendship: grant them store of wealth.
7 He hath filled heaven and earth and the great realm of light,.
when at his birth the skilful held him in their hold.
He like a horse is led 1 forth to. the sacrifice, Sage>. graciously
inclined, that he may win us strength.
8 Honour the oblation-bearer, him who knows fair rites, serve
ye the Household Friend who knows all things that be.
He drives the chariot of the lofty ordinance: Agni most
active, is the great High Priest of Gods.
9 They who are free from- death, fain for him, purified three
splendours of the mighty Agni, circling all.
To man, for his enjoyment, one of these they gave; the other
two have passed into the sister sphere.
10 Man's sacrificial food hath sharpened like an a^e, for bright¬
ness, him the Sage of men, the people's Lord.
Busied with sacred rites he mounts and he descends^ He hath
laid down his vital germ within these worlds.
11 He stirs with life in wombs (dissimilar in kind, born as a Lion
or a loudly-bellowing Bull;
Vaisvanara immortal with wide-reaching might, bestowing
goods and wealth on him who offers gifts.
12 Vaisvanara, as of old, mounted the cope of heaven, heaven's
ridge, well greeted, by those skilled in noble songs.
He, as of old, producing riches for the folk, still watchful, tra¬
verses the common way again.
13 For new prosperity we seek to Agni, him whose course is splen¬
did, gold-haired, excellently bright,
Whom Matarisvan stablished, dweller in the heaven, meet for
high praise and holy, sage and true to Law.
7 He: Agni. The skilful: the priests.
8 He drives the chariot: he is the leader of sacrifice ordained by holy law.
0 They who are free from death: the immortal Gods. Three splendours:
with reference to his appearance as the Sun, the lightning, and domestic fire,
the last of which is given to man as his own special possession.
2 0 Within these, worlds: the germ of fire is always latent in the fire-sticks
or two pieces of wood which are employed to produce the flame.
11 Born as a Lion: destructive and voracious, and as a loudly-bellowing Bull ,
with reference to his strength and the roar of his flames.
12 The common way: the path of the Gods, which as the- Sun he travels
oyer.
320
THE HYMNS OF
[BOOH m.
H As pare and swift of course, beholder of the light, who stands
in heaven's bright sphere a sign, who wakes at dawn,
Agni, the head of heaven, whom, none may turn aside—to him
the Bowerful with mighty prayer we seek.
T$ The cheerful Priest, the pure, in whom no guile is found, Friend
of the House, praise-worthy, dear to all mankind,
Fair to behold for beauty like a splendid car,—Agni the Friend
of men we ever seek for wealth.
HYMN III. Agni.
To him who shines afar, Vaisvanara, shall bards give precious
things that he may go on certain paths :
For Agni the Immortal serves the Deities, and therefore never
breaks their everlasting laws.
-2 He, wondrous envoy, goes between the earth and heaven, firm-
seated as the Herald, great High Priest of men.
He compasseth with rays the lofty dwelling-place, Agni, sent
forward by the Gods, enriched with prayer.
3 Sages shall glorify Agni with earnest thoughts, ensign of sacri¬
fice, who fills the synod full ;
In whom the singers have stored up their holy acts: to him
the worshipper looks for joy and happiness.
4 The Sire of sacrifice, great God of holy bards, Agni, the measure
and the symbol of the priests,
Hath entered heaven and earth that show in varied form: the
Sage whom many love rejoiceth in his might.
5 Bright Agni with the bright car, Lord of green domains, YAisva-
nara dweller in the floods, who finds the light,
Pervading, swift and wild, encompassed round with powers,
him very glorious have the Gods established here.
6 Agni, together with the Gods and Manu's folk by thought ex¬
tending sacrifice in varied form,
Goes, car-borne, to and fro with those who crown each rite, the
fleet, the Household Friend, who turns the curse aside.
14 Who wakes at dawn: when re-kindled for the morning sacrifice.
1 That he may go on certain 'paths; may constantly visit men.
2 The lofty dwelling-place; the hall or chamber in which sacrifice is celebrated.
Lord of green domains : who has dominion over bushes and trees,
- 6 To and fro: between heaven and earth. , $how who crown each rite; the
Qod» who make sacrifice effectual.
EYMN 4 .]
TUB RIG VEDA,
321
7 Sing, Agni, for long life to us and noble sons : teem thou with
plenty, shine upon us store of food.
Increase the great man’s strength, thou ever-vigilant: thou,
longing for the Gods, knowest their hymns full well.
8 The Mighty One, Lord of the people and their guest, the
leader of their thoughts, devoted Friend of priests,
.Our solemn rites’ announcer, datavedas, men with worship
ever praise, with urgings for their weal.
.9 Agni the God resplendent, giver of great joy, hath on his
lovely car compassed the lands with might.
Let us with pure laudations in his house approach the high
laws of the nourisher of multitudes.
M> I celebrate thy glories, 0 Yaisvanara, wherewith thou, 0 far¬
sighted God, hast found the light.
Thou filledst at thy birth both worlds, ;the -earth and heaven :
all this, 0 Agni, hast thou compassed of thyself.
J'l By his great skill the Sage alone hath brought to pass a great
deed, mightier than Yaisvanara 5 s wondrous acts.
Agni sprang into being, magnifying both his Parents, Heaven
and Earth, rich in prolific seed.
HYMN IY. AprIs.
Be friendly with each kindled log of fuel, with every flash
bestow the boon of riches.
Bring thou the Gads, O God, unto our worship: serve, well-
inclined, as Friend thy friends, 0 Agni.
2 Agni whom daily Yaruna and Mitra the Gods bring thrice a
day to this our worship,
Tananapat, enrich with meath our service that dwells with
holy oil, that offers honour.
7 The great man's strength: the strength of the eminent man who is the
institutor of the sacrifice.
# Approach the high laws: perform tlie sacrifices.—M. Muller.
11 The first hemistich of this stanza is somewhat obscure. S&y ana’s
paraphrase as given by Wilson is : ‘ From acts that are acceptable* to
Yaisvanara comes great (wealth) ; for ho, the sage (Agni) alone, bestows (the
reward) of zeal in (the performance of) his worship.’
The Apris who are said to be the deities of this hymn are the divine or
deified beings and objects to which F’' . :i ’’ 1 "? verses are addressed.
The hymn, as Wilson remarks, * is*" more , ■ ^ \ : ‘ -i obscure than any of
the preceding addressed to the Apris, except Sfikta III, of the Second
Mandala [II. 3.], to which it bears the nearest analogy : they are both perhaps
of somewhat later date than the others.’
2 Tavilnapdt: a name of Agni ; * Child of Thyself’ See X, 12 f 2.
81
322 THE HYMNS OF {BOOK III
3 The thought thatbringeth every boon proceedeth to worship
first the Priest of the libation,
That we may greet the Strong One with otfr homage. Urged,
may he bring the Gods, best Sacrificer.
4 On high" your way to sacrifice was made ready; the radiant
flames went upward to the regions.
Full in the midst of heaven the Priest is seated : strew we
the sacred grass where Gods may rest them.
5 Claiming in mind the seven priests’ burnt-oblations, inciting
all, they came in settled order.
To this our sacrifice approach the many who show in hero
beauty at assemblies.
6 Night and Dawn, lauded, hither come together, both smiling,
different are their forms in colour,
That Varuna and Mitra may accept us, and Indra, girt by
Maruts, with his glories.
7 I crave the grace of heaven’s two chief Invokers: the seven
swift steeds joy in their wonted manner.
These speak of truth, praising the truth eternal, thinking on
Order as the guards of Order.
8 May Bharati with all her Sisters, I]a accordant with the Gods,
with mortals Agni,
Sarasvati with all her kindred Rivers, come to this grass, Three
Goddesses, and seat them.
9 Well pleased with us do thou 0 God, 0 Tvashtar, give ready
issue to our procreant vigour,
Whence springs "the hero, powerful, skilled in action, lover of
Gods, adjuster of the press-stones.
10 Send to the Gods the oblation, Lord of Forests; and let the
Immolator, Agni, dress it.
He as the truer Priest shall offer worship, for the Gods’ genera¬
tions well he knoweth.
4 Your way ; a path for Agni and the Barkis or sacred grass, the God and
the deified object addressed in the stanza.
In the midst of heaven; in the centre of the radiant hall of sacrifice, as
SSyana explains it.
5 This stanza refers to the deified doors of the hall of sacrifice, and to the
deities who preside over them.
7 Heaven's two chief Invokers: Agni and perhaps Yaruna. See I. 13.8.
The seven swift steeds ; seven ministering priests.
8 Bhdrati , lid, and Sarasvati are Goddesses presiding over different depart¬
ments of religious worship. See I. 13. 9. The name of Agni is inserted some¬
what uiiCGimecfcedly.
10 Lord of Forests: Vanaspati, a large tree; here the sacrificial post which
is said to be a form of Agni.
-Truer Priest: as compared with human priests,
THE MOVE DA.
323
HYMN 5 .]
11
Come thou to us, 0 Agni, duly kindled, together with the
potent Gods and Indra.
On this our grass sit Aditi, happy Mother, and let our Hail!
delight the Gods Immortal.
HYMN V.
Agni.
Agni who shines against the Dawns is wakened, the holy
Singer who precedes the sages.
With far-spread lustre, kindled by the pious, the Priest hath
thrown both gates of darkness open.
2 Agni hath waxen mighty by laudations, to be adored with
hymns of those who praise him.
Loving the varied shows of holy Order at the first flush of dawn
he shines as envoy.
3 Amid men’s homes hath Agni been established, fulfilling with
the Law, Friend, germ of watei*s.
Loved and adored, the height he hath ascended, the Singei*,
object of our invocations.
4 Agni is Mitra when enkindled duly, Mitra as Priest, Vanina,
Jatavedas;
Mitra as active minister and House-Friend, Mitra of flowing
rivers and of mountains.
5 The Earth’s, the Bird’s dear lofty place he guardeth, he guard-
eth in his might the course of Surya,
Guardeth the Seven-headed in the centre, guardeth sublime the
Deities’ enjoyment.
6 The skilful God who knows all forms of knowledge made for
himself a fair form, meet for worship.
This Agni guards with care that never ceases the Soma’s skin,
the Bird’s place rich in fatness.
II Happy Mother: literally, having excellent sons, the Adityas,
I Who shines against ike Dawns: rekindled for the morning sacrifices.
Who precedes the sages: as their guide and teacher. The Priest: Agni,
3 The height: the place called the north altar, says S&yana. Perhaps the
height of heaven may be intended.
4 Agni is here identified with Mitra, the Sun, and both these Gods are
identified with Varuna.
5 The dear lofty place of the earth may he the altar, or the eastern point.
The Bird is the Sun who flies through heaven. The Seven headed , said by
S&yana to be the host of Maruts, is more probably the Sun drawn by his seven
horses.
6 The Soma’s sTdn ; the meaning of the words sasasya ckdrma is not clear.
An envelope or a covering, which in some mystical way is supposed to conceal
the Soma-plant, appears to be intended. The Bird's place: the station of the
Sun, who is adored with oblations of clarified butter.
324 THE HYMNS OF [BOOK III.
7 Agni hath entered longingly the longing shrine rich with fat¬
ness, giving easy access.
. Kesplendent, pure, sublime, and purifying, again, again he
renovates his Mothers.
8 Bom suddenly, by plants he grew to greatness, when tender
shoots with holy oil increased him,
Like waters lovely when they hasten downward : may Agni
in his Parents 5 lap protect us.
9 Extolled, the Strong shone forth with kindled fuel to the
eartlVs centre, to the height of heaven.
May Agni, Friend, adorable Matarisvan, as envoy bring the
Gods unto our \yorship.
JO Best of all luminaries lofty Agni supported with hi$ flame
' the height of heaven,
When, far from Bhrigus, M4tari§van kindled the oblation-
bearer yrhere he lay in secret.
JJ, As holy food, Agni, to thine invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son and spreading offspring. Agni, be this
thy gracious will to us-ward.
HYMN VI. Agni,
Urged on by deep devotion, 0 ye singers, bring, pious ones,
the God-approaching ladle.
Borne onward to the right it travels eastward, and, filled with
oil, to Agni bears oblation,
2 Thou at thy birth didst fill both earth and heaven, yea, Most
Adorable, thou didst exceed them.
Even through the heayen's and through the earth’s expanses
let thy swift seven-tongued flames roll on, 0 Agni.
7 His Mothers ; or his parents, Heaven and Barth, who ara strengthened
and restored to thoir youth by sacrifice.
The plants are the twigs used £*s fuel, and the tender shoots are the bunch
of grass used in sprinkling the clarified butter pver the fire.
9 The earth!s centre: earth’s most important place, the altar.
In the secqnd hemistich Agni is identified with IVfatarisvap the divine or
semi-divine being who brought him from heaven.
10 Far from Bhfigus: the words in the text WQuld seem to mean that
Matarisvan took the fire from the Bhrigus ; but, as Ludwig suggests, pari
perhaps implies separation. S&yana explains Bhrigus in this place by rays
of the Sun.
* 1 The C ■ 7 ..' T - ladle : the sacrificial ladle with which the oblation
of clarifie ‘ 1 . : . offered to the Gods.
Borne onward to the right: or to the south of the fire-altar. According to
Ludwig, bearing the sacrificial gift.
BYMJST 6 ;] THE MIG VEX) A: 825
3 Both Heaven and Earth and Gods who shohld be worshipped!
establish thee as Priest for every dwelling,
Whenever hUtlistn faniilies, God-devdted, bringing oblations,
laud thy splendid lustre;
4 Firxh in the Gods’ home is the Mighty seated,- between vast
Heaven and Earth, the well-beloved—
those' Cows! who’ yield, Unharmdd, their neetar, Spouses of the
Far-Strider, ever-young, United.
& Great are the deeds of thee, the Great, 0 Agni: thou by thy
power hast spread out earth and heaven.
As soon as thou wast bdrri thou wast an envoy, thou,- Mighty
One, wast Leader of the people.
6 Bind to the pole with cords of holy Order thy long-maned
ruddy steeds who sprinkle fatiiess.
Bring hither, 0 thou God, all Gods together: provide them
noble worship, Jatavedas.
t Even from the sky thy brilliant lights shone hither: still
hast thou beamed through many a radiant morning,
That the Gods praised: their joyous Herald’s labour eUgerly
burning, Agni, in the forests.
8 The Gods who take delight in air’s Wide region, or those the
dwellers in heaven’s realm of brightness,
Or those, the Holy, prompt to hear, our helpers, who, car-
borne, turn their horses hither, Agni—
9 With these, borne on One car, Agni, approaoh its, or borne on
many, for thy steeds are able.
Bring, with their Dames, the Gods, the Three-and-Thirty,
after thy Godlike nature, and be joyfuL
10 He is the Priest at Whose repeated worship even wide Heaven
and Earth sing out for increase;
They fair and true and holy coming forward stand at his
sacrifice who springs from Order.
11 As holy food, Agni, to thine invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son and spreading offspring. Agni, be this
thy gracious will to us-ward.
4 The Mighty : Agni. Those Cows : Heaven and Earth who yield all bless¬
ings, here called also the spouses of Vishnu the God of the mighty stride,
that is, the Sun, or as S&yana says, of the far-extending Agni,
9 The Three-and'Thirty; see L 34, 11.
326 THE HYMNS OF [BOOK 111,
HYMN VII. Agni.
The seven tones risen from the white-backed viand have
made their way between the pair of Mothers.
Both circumjacent Parents come together : to yield us length
of days they hasten forward.
2 The Male who dwells in heaven hath Mares. and Milchkine:
he came to Goddesses who bring' sweet treasure.
To thee safe resting in the seat of Order the Cow alone upon
her way procecdeth.
3 Wise Master, wealthy finder-out of riches, he mounted those
who may with ease be guided.
He, dark-backed, manifold with varied aspect, hath made
them burst forth from their food the brush-wood.
4 Strength-giving streams bear hither him eternal, fain to sup¬
port the mighty work of Tvashtar.
He, flashing in his home with all his members, hath entered
both the worlds as they were single.
5 They know the red Bull's blessing, and are joyful under the
flaming-coloured Lord's dominion:
They who give shine from heaven with fair effulgence, whose
lofty song like I]a must be honoured.
This hymn and the five following are ascribed to the Itishi Visv&mitra.
1 The seven tones are the hymns sung in seven tones, or metres. The
white-backed viand is the Soma mingled with milk, and the pair of Mothers
or Mother and Father are Heaven and Earth whose intermediate space the
hymns have reached. The circumjacent Parents are Heaven and Earth. The
construction in the first half of the stanza is difficult, the masculine form
ye being apparently used for the feminine. S&yana inserts rasmayah, rays,
which he makes the subject of the first sentence, and explains dMs% viand,
by c the all-sustaining Agni,’ and saptd vftnth, seven voices or tones, by ‘the
Sowing rivers.’ The hymn is full of difficulties ; * an intentionally obscure
hymn,’ says Professor Grassmann, * whose partially corrupt text cannot, on
account, of this obscurity, be satisfactorily re-established.’
. 2 The Male who dwells in heaven: celestial Agni. The Mares and Milch -
kine are the Goddesses of the air. To thee: to Agni.
The Cow; V&k the Goddess of Speech, i. e. speech itself, prayer.
3 Wise Master ; Agni. Those: his mares, the rapidly advancing flames
'that bear him onward. Dark-backed: with smoke.
4 Strength-giving streams: the waters of the air which bring down the
embryo Agni in rain. The mighty work of Tvashtar : the whole creation, or,
as there is no substantive expressed, the son of Tvashtar, the Sun, may be
intended. As they were single; hath pervaded and illumined heaven and
earth simultaneously, as though they were one world.
§ The red Bull: Agni, They; perhaps the Gods, lid : Prayer or Praise*
ITTMN 8.] THE RIG VEDA. W
6 Yea, by tradition from the ancient sages they brought great
strength from the two mighty Parents,
To where the singer’s Bull, the night’s dispeller, after his
proper law hath waxen stronger.
7 Seven holy singers guard with five Adhvaryus the Bird’s
beloved firmly-settled station.
The willing Bulls, untouched by eld, rejoice them: as Gods
themselves the ways of Gods they follow.
■ 8 I crave the grace of heaven’s two chief Invokers: the seven
swift steeds joy in their wonted manner.
These speak of truth, praising the Truth Eternal, thinking
on Order as the guards of Order.
9 The many seek the great Steed as a stallion: the reins obey
the Lord of varied colour.
0 heavenly Priest, most pleasant, full of wisdom, bring the
great Gods to us, and Earth and Heaven.
10 Rich Lord, .the Mornings have gleamed forth in splendour,
fair-rayed, '*-■'» , 1 '. r. worshipped with all viands,
Yea, with th ■ :! earth, 0 Agni. Forgive us, for
our weal, e’en sin committed.
11 As holy food, Agni, to thine invoker, give wealth in cattle,
lasting, rich in marvels.
To us be born a son, and spreading offspring. Agni, be this
thy gracious,* will to us-ward.
HYMN VIII. Sacrificial Post.
God-serving men, 0 Sovran of the Forest, with heavenly
meath at sacrifice anoint thee.
Grant wealth to us when thou art standing upright as when
reposing on this Mother’s bosom.
' 6 They ; the men who first honoured Agni who is called the singer's Bulb
the strong God who protects his worshipper.
7 Adhvaryus: ministering priests. The Bird: the rapidly-flying Agni.
The willing Bulls: the zealous priests, who in this stanza are boldly called
Oods. ‘Ci 'Is it not written in your law, I said, Ye are Gods V (St. John, x. 11).
8 Heaven's two chief Invohers: or Hotars; according to S&yana, the celestial
and the terrestrial Agni. This stanza is repeated from III. 4. 7.
9 The many ; the. adjective is feminine and has no substantive expressed.
The Dawns may be intended, or perhaps libations.
II This concluding stanza is the burden of several hymns of this Booh,
and there is considerable variation in S&yaua’s interpretation of it in the
different places in which it occurs.
1 0 Sovran of the Forest: the tall tree (vanaspdtiJ out of which is made
the sacrificial post to which the victim is tied. The post when consecrated
is a deified object and is regarded as a form of Agni.
With heavenly meath : or balm; sacred oil or clarified butter. For a full
account of the ceremony of anointing the Sacrificial Post, see Hau^s Aitarev.
Br&hmanam, Vol. II. pp. 74-78.
328
THE HYMNS OF
[BOOK TIL
2 Set up to eastward of the fire enkindled, accepting prayer
that wastes not, rich in heroes,
Driving far from us poverty and famine, lift thyself up to
bring us great good fortune.
3 Lord of the Forest, raise thyself up on the loftiest spot of
earth.
Give splendour, fixt and measured well, to him who brings
the sacrifice.
4 Well-robed, enveloped, he is come, the youthful: springing to
life his glory waxeth greater.
Contemplative in mind and God-adoring, sages of high in¬
telligence upraise him.
. 5 Sprung up he rises in the days’ fair weather, increasing in
the men-frequented synod.
With song the wise and skilful consecrate him: his voice the
God-adoring singer utters.
6 Ye whom religious men have firmly planted; thou Forest-
Sovran whom the axe hath fashioned,—
Let those the Stakes divine which here are standing be fain
to grant us wealth with store of children.
7 0 men who lift the ladles up, these hewn and planted in the
ground,
Bringing a blessing to the field, shall bear our precious gift
to Gods.
8 Adityas, Rudras, Vasus, careful leaders, Earth, Heaven, and
Prithivi and Air’s mid-region,
Accordant Deities, shall bless our worship and make our
sacrifice’s ensign lofty.
9 Like swans that flee in lengthened line, the Pillars h^ve come
to us arrayed in brilliant colour.
They, lifted up on high, by sages, eastward, go forth as Gods
to the Gods’ dwelling-places.
10 Those Stakes upon the earth with rings that deck them seem
to the eye like horns of horned creatures ;
3 The loftiest $jpot of earth ; the altar.
4 Well-robed, enveloped: with a cord or garland.
5 In the days■ fair weather: when the periodical Rains are over.
7 These hewn and planted: apparently splinters cut from the tree.
’ 8 Prithivi ; Earth regarded as single, and not as one of the constantly
connected pair Heaven and Earth.
9 Pillars: apparently chips or splinters (of. stanza 7) which fall from the
tree, as it is cut to form the Saorifici&l ftt&ke, like white or grey birds alight¬
ing on the ground.
EYMB 9 .]
329
tee may eea.
Or, as upraised by priests ill invocation, let them assist us in
the rush to battle.
11 Lord of the Wood, rise with a hundred branches: with thousand
branches may we rise to greatness, <•
Thou whom this hatchet, with an edge well whetted for great
felicity, hath brought before us,
HYMN IX. Agni.
We as thy friends have chosen thee, mortals a God, to be our
help,
The Waters* Child, the blessed, the resplendent One, victorious
and beyond compare.
2 Since thou delighting in the woods hast gone unto thy mother
streams,
Not to be scorned, Agni, is that return of thine when from
afar thou now art here.
3 O’er pungent smoke hast thou prevailed, and thus art thou
benevolent.
Some go before, and others round about thee sit, they in whose
friendship thou hast place.
4 Him who had passed bey ond his foes, beyond continual p ursuits.
Him the unerring Ones, observant, found in'floo , 337couclhed like
a lion in his lair.
5 Him wandering at his own free will, Agni here hidden from
our view,
Him Matarisvan brought to us from far away produced by fric¬
tion, from the Gods.
6 0 Bearer of Oblations, thus mortals received thee from the
Gods,
Whilst thou, the Friend of man, guardest each sacrifice with
thine own power, Most Youthful One.
7 Amid thy wonders this is good, yea, to the simple is it clear,
When gathered round about thee, Agni, lie the herds where
thou art kindled in the mom.
2 That return of thine: thy descent from the celestial waters in which thou
art horn as lightning.
3 Some: according to S&yana, the Adhvaryus ; others: the S£ma-priests who
sit and recite the prayers and hymns.
4 The unerring Ones: the Gods, who followed and found the fugitive Agni.
5 Matarisvan; the divine or semi-divine being who brought Agni to men.
Bee Index.
7 In the morn : before the cattle are sent out to graze. The herds , accord¬
ing to the Scholiast, include men as well as quadrupeds,
330 THE HYMNS OF [BOOK 111
8 Offer to him who knows fair rites, who burns with purifying
glow,
Swift envoy, active, ancient, and adorable: serve ye the God.
attentively.
9 Three times a hundred Gods and thrice a thousand, and three
times ten and nine have worshipped Agni,
For him spread sacred grass, with oil bedewed him, and
stablished him as Priest and Sacrifices
HYMN X. Agni.
Thee, Agni, God, Imperial Lord of all mankind, do mortal
men
With understanding kindle at the sacrifice.
2 They laud thee in their solemn rites, Agni, as Minister and
Priest.
Shine forth in thine own home as guardian of the Law.
3 He, verily, who honours thee with fuel, Knower of all Life,
He, Agni! wins heroic might, he prospers well.
4 Ensign of sacrifices, he, Agni, with Gods is come to us,
Decked by the seven priests, to him who bringeth gifts.
5 To Agni, the Invoking Priest, offer your best, your lofty
speech,
To him Ordainer-like who brings the light of songs.
6 Let these our hymns make Agni grow, whence, meet- for laud, *
he springs to life, '
To mighty strength and great possession, fair to see.
7 Best Sacrifice^ bring the Gods, 0 Agni, to the pious man :
A joyful Priest, thy splendour drive our foes afar!
8 As such, 0 Purifier, shine on us heroic glorious might:
Be nearest Friend to those who laud thee, for their weal.
9 So, wakeful, versed in sacred hymns, the holy singers kindle
thee,
Oblation-bearer, deathless, cherisher of strength.
HYMN XI. Agni.
Agni is Priest, the great High Priest of sacrifice, most swift
in act:
He knows the rite in constant course. *
9 In the Vaisvadeva Nivid or Hymn of Invitation to the Visvedevas, the
number of the Gods is said to be 3 times 11, then 33, then 303, then 3003.
By adding together 33 + 303 + 3003 the number 3339 is obtained. See Haug’s
Aitareya Br&hmanam, II. p. 212, note.
5 Who brings the light of songs / who brightens and inspires our hymns*
HYMN 12,]
THE RIG VEDA.
SSI
2 Oblation-bearer, deathless, well inclined, an eager messenger,
Agni comes nigh ns with the thought.
3 Ensign of sacrifice from of old, Agni well knoweth with his
thought *
To prosper this man’s aim and hope.
4 Agni, illustrious irom old time, the Son of Strength who
knows alb life,
The Gods have made to be their Priest.
5 Infallible is Agni, he who goes before the tribes of men,
A chariot swift and ever new.
6 Strength of the Gods which none may harm, subduing all his
enemies,
Agni is mightiest in fame,
7 By offering sacred food to him the mortal worshipper obtains
■ A home from him whose light makes pure.
& From Agni, by our hymns, may we gain all things that bring
happiness,
Singers of him who knows all life.
9 0 Agni, in our deeds of might may we obtain all precious
things:
The Gods are centred all in thee,
HYMN XII. Indra-Agni,
Moved, Indra-Agni, by our hymn, come to the juice, the pre¬
cious dew:
Drink ye thereof, impelled by song.
2 0 Indra-Agni, with the man who lauds you comes the waken¬
ing rite:
So drink ye both this juice outpoured.
3 Through force of sacrifice I choose Indra-Agni who love the wise ;
With Soma let these sate them here.
4 Indra and Agni I invoke, joint-victors, bounteous, unsubdued,
Foe-slayers, best to win the spoil.
5 Indra and Agni, singers skilled in melody hymn you, bringing
lauds:
I ohoose you for the sacred food.
6 Indra and Agni, ye p ast do wn the ninety forts which Dasas held,
Together, with one mxgEBy deedl
2 With the thought: or, through our prayer.
3 This man’s : who institutes the sacrifice.
6 The ninety forts: ninety is usecHndefiniiely for a large number. The
forts are the strongholds of the non-Aryan inhabitants of the country.
332 THE HYMNS OF [BOOK 1IL
7 To Indra-Agni reverent thoughts go forward from the holy
task
Along the path of sacred Law.-
8 d Indfst-Agni, powers are yours, and dwelling's and delightful
food:
Good is your readiness to act;
9 'Indra and Agni, in your deeds of might ye deck heaven^
lucid realms:
Famed is that hero strength of yourS.-
HYMN XIII; Agni.
To Agni, to this God of yours I sing aloud with utmost
power.
May he come to us with the Gads, and sit, best Offered, on
the grass.
2 The Holy, whose are' earth and heaven, and succour waits'
upon his strength;
Him meii who bring oblations laud, and they who wish to
gain, for grade.
3 He is the Sage who guides these men, Leader of sacred rites
is he.
Him, your own Agni, serve ye well, who winneth and bestow-
eth wealth.
4 So may the gracious Agni grant most goodly shelter for our
use;
Whence ill the heaVens or in the floods Ire shall pour wealth
upon our lands.
5 The singers kindle him, the Friest, Agni the Lord of tribes
of men,
Resplendent and without a peer through his oWn excellent
designs*
6 Help US, thou Brahman, best of all invokers of the Gods in
song.
Beam, Friend of Maruts, bliss on us, 0 Agni, a most liberal
God.-
7 Yea, grant Us treasure thousandfold with children and with
nourishment,
And, Agni, splendid hero strength, exalted, wasting not away.
7 The holy task : sacrifice*
The hymn and that which follows are ascribed to the Rishi Rishabha, a son
of Visvitmitra.
6 Thou Bnihnmi; Agni is here addressed, as the Brahman or praying
priest,.
HYMN 15.]
333
THE RTQVEDA,
HYMN XIV. Agni,
The pleasant Priest is come into the synod, true, skilled in
sacrifice, most wise, Ordainer.
Agni, the Son of Strength, whose Gar is lightning, whose hair
is flame, hath shown on earth his lustre.
2 To thee I offer reverent speech : accept it: to thee who mark*?
est it, victorious, faithful!
Bring, thou who knowest, those who know, and seat thee amid
the sacred grass, for help, O Holy.
3 The Two who show their vigour, Night and Morning, by the
wind’s paths shall haste to thee, 0 Agni.
When men adprn the Ancient with oblations, these seek, as on
two chariot-seats, the dwelling.
4 To thee, strong Agni! Varjina and Mitra and all the Maruts
sang a song of triumph,
What fime unto the people’s lands thou earnest, spreading
them as the Sun of men, with lustre.
5 Approaching with raised hands and adoration, we have this
day fulfilled for thee thy longing.
Worship the Gods -with most devoted spirit, a Priest with no
unfriendly thought, 0 Agni.
6 For, Son of Strength, from thee come many succours, and
powers abundant that a God possesses.
Agni, to us with speech that hath no falsehood grant riches,
real, to be told in thousands,
7 Whatever, God, in sacrifice we mortals have wrought is all for
thee, strong, wise of purpose !
Be thou the Friend of each good chariot’s master. All this
enjoy thou here, immortal Agni.
HYMN XV. Agni.
Resplendent with thy wide-extending lustre, dispel the terrors
of the fiends who hate us. %
May lofty Agni be my guide and shelter, the easily-invoked,
the good Protectqr,
2 Be thou to us, while now the morn is breaking, be thou a
guardian wjmn the Sun hath mounted.
2 Those who Jcnow: the Gods.
3 The Ancient; Agni*
4 Spreading them: causing Aryan men to spread as the sun spreads his
rays. _ *
5 Thy longing : for oblations.
6 All this; all our sacrificial offerings.
334 TI1E HYNMB OF [BOOK ITT.
Accept, as men accept a true-born infant, my laud, 0 Agni
nobly born in body.
3 Bull, who beholdest men, through many mornings, among
the $ark ones shine forth red, 0 Agni.
Lead us, good Lord, and bear us over trouble : Help us who
long, Most Youthful God, to riches.
4 Shine forth, a Bull invincible, 0 Agni, winning by conquest
all the forts and treasures.
Thou data vedas who art skilled in guiding, the chief high sav- •
ing sacrifice’s Leader.
5 Lighting Gods hither, Agni, wisest Singer, bring thou to us
many and flawless shelters.
Bring vigour, like- a car that gathers booty: bring us, 0 Agni,
beauteous Earth and Heaven.
6 Swell, 0 tlion Bull and give those powers an impulse, e r en
Earth and Heaven who yield their milk in plenty,
Shining, 0 God, with Gods in clear effulgence. Let not a
mortal’s evil will obstruct us.
7 Agni, as holy food to thine invoker, give wealth in cattle, last¬
ing, rich in marvels.
To us be bora a son and spreading offspring. Agni, be this
thy gracious will to us-ward.
HYMN XVL Agni.
This Agni is the Lord of great felicity and hero strength ;
Lord of wealth rich in children, wealth in herds of kine; Lord
of the battles with the foe,
2 Wait, Maruts, Heroes, upon him. the Prosperer in whom is
! 1 * ■ ■ * » ■■■ , v wealth;
W;. ■ '■ 'i 0 conquer evil-hearted men, who overcome
the enemy.
3 As such, Q Agni, deal us wealth and hero might, O Bounteous
One!
Most lofty, very glorious, rich in progeny, free from disease
and full of power.
4 He who made all that lives, who passes all in might, who
orders service to the Gods,
Pie works among the Gods, he works in hero strength, yea, also
in the praise of men.
3 Among the dark ones ; in the darkness of the nights.
6 Hflieir milk; rain and all fertilizing influence.
2 Who : referring to the Maruts ; the verbs being in the third person.
3 Most lofty, etc; these epithets qualify wealth and hero might.
HYMN 18.]
TEE JUG VEDA.
m
5 Give us not up to indigence, Agni, nor want of hero sons,
Nor, Son of Strength, to lack of cattle, nor to blame. Drive
thou our enemies away.
6 Help us to strength, blest Agni! rich in progeny, abundant,
in our sacrifice. ' •
Flood us with riches yet more plenteous, bringing weal, with
high renown, most Glorious One 1
HYMN XVII. Agni,
Duly enkindled after ancient customs, bringing all treasures,
he is balmed with unguents,—
Flame-haired, oil-clad, the purifying Agni, skilled in fair rites,
to bring the Gods for worship.
2 As thou, 0 Agni, skilful Jatavedas, hast sacrificed as Priest of
Earth, of Heaven,
So with this offering bring the Gods, and prosper this sacrifice
to-day as erst for Manu.
3 Three are thy times of life, 0 J&ta vedas, and the three morn-
' ings are thy births, 0 Agni.
With these, well-knowing, grant the Gods’ kind favour, and
help in stir and stress the man who worships.
4 Agni most bright and fair with song we honour, yea, the ador¬
able, 0 Jatavedas.
Thee, envoy, messenger, oblation-bearer, the Gods have made
centre of life eternal.
5 That Priest before thee, yet more skilled in worship, stablished
of old, health-giver by his nature,—
After his custom offer, thou who knowest, and lay our sacri¬
fice where Gods may taste it.
HYMN XV1IL Agni.
Agni, be kind to us when we approach thee, good as a friend
to friend, as sire and mother.
The races of mankind are great oppressors : burn up malignity
that strives against us.
2 Agni, bum up the unfriendly who are near us, burn thou the
foeman’s curse who pays no worship.
3 Three are thy times of life : the existence of Agni upon earth is said to be
threefold as dependent on the supply of fuel, claritied butter, and Soma. The
three mornings ; Agni is re-born every morning, and the number three appears
to be used merely for the sake of accordance with the three times of life pre¬
viously mentioned.
5 That Priest before thee : Agni’s more skilful predecessor is probably the
celestial Agni, the high priest who sacrifices for the Gods, The terrestrial
Agni is to take him for his model.
336. . THE HYMNS OF [BOOK TIL
Bum, Yasu, thou who markest well, the foolish: let thine
eternal nimble beams surround thee.
3 With fuel, Agni, and with oil, desirous, mine offering I present
for strength and conquest,
With prayer, so far as I have power, adoring—this hymn
divine to gain a hundred treasures.
4 Give with thy glow, thou Son of Strength, when lauded, great
vital power to those who toil to serve thee.
Give richly, Agni, to the Yisvarnitras in rest and stir. Oft have
we decked thy body,
g Give us, 0 liberal Lord, great store of riches, for, Agni, such
art thou when duly kindled.
Thou in the happy singer’s home bestowest, amply with arms
extended, things of beauty.
HYMN XIX. * Agni.
Agni, quick, sage, infallible, all-knowing, I choose to be our
Priest at this oblation.
In our Gods’ service he, best skilled, shall worship : may he
obtain us boons for strength and riches.
2 Agni, to thee I lift the oil-fed ladle, bright, with an offering,
bearing our oblation*
From the right hand, choosing the Gods’ attendance, he with
riph presents hath arranged the worship.
3 Of keenest spirit is the man thou aidest: give us good off¬
spring, thou who givest freely.
In power of wealth most rich in men, 0 Agni, of thee, the
Good, may \ye sing forth fair praises.
4 Men as they worship thee the God, 0 Agni, ha ye set on thee
full many a brilliant aspect.
So bring, .Most Youthful One, the Gods’ assembly, the
Heavenly Host which thou to-day shalt honour.
,5 When Gods anoint thee Priest at their oblation, and seat thee
for thy task as Sacrificer,
0 Agni, be thou here our kind defender, and to ourselves
vouchsafe the gift of glory.
HYMN XX. Agni,
With lauds at break of mom the priest invoketh Agni, Dawn,
Dadhikras, and both the Asvins*
4 Full many a brilliant aspect / bright appearance, or splendid presence.
I Hadhihrds: or Badhikrft, is a ipythical being described as a kind of
divine horse, and probably a personification of the morning Sun, He is
invoked in the morning together with Agni, Ushas, and the Asvins.
"BYHN 21J YIIB RIGYEDA , 337
*
‘ With one consent the Gods whose light is splendid, longing
to taste our sacrifice, shall hear us.
2 Three are thy powers, 0 Agni, three thy stations, three-are
thy tongues, yoa ? ; many, Child of Order ! „
Three bodies hast thou which the Gods delight in: with
these protect our hymns with care unceasing,
3 0 Agni, many are the names thou bearest, Immortal, God,
Divine, and Jatavedas:
And many charms of charmers, All-Inspirer ! have they laid in
thee, Lord of true attendants i
4 Agni, like Bhaga, leads the godly people, he who is true to
Law and guards the seasons.
Ancient, all-knowing, he the Vritra-slayer shall bear the singer
safe through every trouble.
5 I call on Savital* the God, on Morning, Brihaspati, and
Dadhikras and Agni,
On Varuna and Mitra, on the Asvins, ^Bhaga, the Vasus,
liudras, and Adityas.
HYMN XXI. Agni
Set this our sacrifice among the Immortals : be pleased with
these our presents, Jatavedas.
0 Priest, 0 Agni, sit thee down before us, and first enjoy the
drops of oil and fatness.
2 For thee, 0 Purifier, flow the drops of fatness, rich in oil.
After thy wont vouchsafe to us the choicest boon that Gods
may feast.
3 Agni, Most Excellent! for thee the Sage are drops that drip
with oil.
Thou art enkindled as the best of Seers. Help thou the
sacrifice.
4 To thee, 0 Agni, mighty and resistless, to thee stream forth
the drops of oil and fatness.
With great light art thou come, 0 praised by poets ! Accept
our offering, 0 thou Sage.
2 Three are thy powers: or three kinds of strengthening food, clarified
butter, fuel, and Soma. Three thy stations : three altars, or the three worlds.
Three arc thy totvmes: the three tires, G&rhapatya, Ahavantya, and Dakshina,
Three bodies: or forms as Fdvaka, Pavamftna, and Such!.
3 The names thou■ bearest: or the natures thou possesses^ Many charms ;
or supernatural powers.
22
m THE HYMNS OF {BOOK. UT.
5 Fatness exceeding rich, extracted from the midst,—this as our
gift we offer thee.
Excellent God, the drops run down upon thy skin. Deal
them^to each among the Gods.
' ■ * =* HYMN XXII. Agni.
This is that Agni whence the longing Indra took the pressed
Soma deep within his body.
Winner of spoils in thousands, like a courser, with praise art
thou exalted, Jltavedas.
2 That light of thine in heaven and earth, 0 Agni, in plants,
0 Holy One, and in the waters,
Wherewith thou hast spread wide the air's mid-region—
bright is that splendour, wavy, man-beholding.
3 0 Agni, to the sea of heaven thou goest: thou hast called
hither Gods beheld in spirit.
The waters, too, come hither, those up yonder in the Sun's
realm of lights and those beneath it.
4 Let fires that dwell in mist, combined with those that have
their home in floods,
Guileless accept our sacrifice, great viands free .from all disease.
. 5 Agni, as holy food to thine Invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son and spreading offspring. Agni, be this
thy gracious will to us-ward.
HYMN XXril. Agni.
Rubbed into life, well stablished in the dwelling, Leader of
sacrifice, the Sage, the Youthful,
Here in the wasting fuel Jatavedas, eternal, hath assumed
immortal being.
2 Both Bh&ratas, Devasravas, Devavata, have strongly rubbed
to life effectual Agni.
0 Agni, look tliou forth with ample riches : he, every day,
* - bearer of food to feed us.
3 Him nobly born of old the fingers ten produced, him whom
his Mothers counted dear.
5 Fatness exceeding rich , extracted from the midst: this hymn, S&yana says,
is suitable for animal sacrifices. The fatness here spoken of is, as Professor
Wilson remarks, the same that is described in Leviticus, IV. 9, as ‘the fat
that covereth the inwards, and all the fab that is upon the inwards.’
1 Whence: literally, wherein ; that is poured out on whom or which.
*2 Both BMratas: sons of JBharata, the two Ilishis of the hymn.
, l 3 HU Mothers ; the two fire-sticks from which Agni springs to life.
HYMN 25.] THE RIG VEDA. 339
Praise Devavata’s Agni, thou Devasravas, him who shall be
the people's Lord.
4 He set thee in the earth's most lovely station, in IA’s place,
in days of j:air bright weather. A
On man, on Apaya, Agni { on the rivers Drishadvati, Saras-
vati, shine richly.
0 Agni, as holy food to thine invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son and spreading offspring Agni, be this
thy gracious will to us-ward
HYMN XXIV. Agni.
Agist i, subdue opposing bands, and drive our enemies away.
Invincible, slay godless foes: give splendour to the wor-
* shipper.
2 Lit with libation, Agni, thou, deathless, who callest Gods to
.feast,
*. Accept our sacrifice with joy.
3 With splendour, Agni, Son of Strength, thou who art wor¬
shipped, wakeful One,
Seat thee on this my sacred grass.
4 With all thy fires, with all the Gods, Agni, exalt the songs
we sing.
And living men in holy rites.
5 Grant, Agni, to the worshipper wealth rich in heroes, plen¬
teous store:
Make thou us rich with many sons.
HYMN XXV. Agnt
Thoxj art the sapient Son of Dyaus, 0 Agni, yea, and the
Child of Earth, who knowest all things.
Bring the Gods specially, thou Sage, for worship.
2 Agni the wise bestows the might of heroes, grants strengthen¬
ing food, preparing it for nectar.
Thou who art rich in food bring the Gods hither.
4 He: the worshipper. Earth's most lovely station: according to S&yapv
on the northern altar, lid's place ; the place of prayer and praise.
^ Driahadvatt and Sarasvati (see Book I. 3. 10.) are well known streams ;
Apayd, which is not mentioned elsewhere, appears to have been a little stream
in the same neighbourhood, near the earlier settlements of the Aryan immi¬
grants. ■
This hymn and the eight following are ascribed to-the Eishi ViavAmitr-a.,
340 THE HYMNS OF [BOOK III
'3 Agni,. infallible, lights Earth and Heaven, immortal Goddesses
gracious to all men,—
» Lord through his strength, splendid through adorations.
4 Gome to r the sacrifice, Agni and Indra: come to tho offerer’s
house -who hath the Soma.
Come, friendly-minded, Gods, to drink the Soma.
5 In the floods’ home art thou enkindled, Agni, 0 JAtavedas',
Son of Strength, eternal,
Exalting with thine help the gathering-places.
HYMN XXVI. Agni
Severing in our heart Agni Vaisviinara, the findor of the light,
whose promises are true,
* The liberal, gladsome, car-borne God, we Kusikas invoke him
with oblation, seeking wealth with songs.
2 That Agni, bright, Vaisvanara, we invoke for help, and
Matarisvan worthy of the song of praise;
Brihaspati for man’s observance of the Gods, the Singer
prompt to hear, the swiftly-moving guest.
3 Age after age Vaisvanara, neighing like a horse, is kindled
with the women by the Kusikas.
i May Agni, he who Avakes among Immortal Gods, grant us
heroic strength and wealth in noble steeds.
4 -Let them go forth, the strong, as flames of fire with might.
Gathered for victory they have yoked their spotted deer.
Pourers of floods, the Maruts, Masters of all wealth, they
who can ne’er be conquered, make the mountains shake.
■5 The Maruts, Friends of men, are glorious as the fire; their
. mighty and resplendent succour Ave implore.
-■Those storming Sons of Rucba clothed in robes of rain,
boon givers of good gifts, roar as the lions roar,
6 We, band on band and troop following troop, entreat with
’ - • fair lauds Agni’s splendour and the Maruts’ might.
m floods hemic ,; m th© fii'm&mexrb, t-hc home of the aerial waters.
y \ r ’ * the worlds or regions inhabited by living beings,
• ■ L .* common to, dear to, or dwelling with, all Aryan men.
*- men of the family of the Riahi Kusika.
. -,2 MdLarman : said here by Sayapn to mean Agni as God of the lightning;
but the usual sense of the word is appropriate enough.
, 3 P ie ^omev: the fingers, elseAvliero called the damsels, and the
Bisters, which agitate the fire-stick.
4 c "Z'et"tfiefn go forth .• the AXaruts, or Storm-Gods,
&YMN 27:J $&£ RIOTS DA. 3M
With spotted deer for steeds, with wealth that never fails,
they, wise Ones, come to sacrifice at our gatherings.
7 Agni am I who know, by birth, all creatures. Mine eye is
butter, in my mouth is nectar *
I am light threefold, measurer of the Region; exhaustl^ss
heat am I, named burnt-oblation.
8 Bearing in mind a thought with light accordant, he purified
the Sun with three refinings 3
By his own nature gained the highest treasure, and looked
abroad over the earth and heaven.
0 The Spring that fails not with a hundred streamlets, Father
inspired of prayers that men should utter,
The Sparkler, joyous in his Parents’ bosom,—him, the Truth-
speaker, sate ye, Eai’th and Heaven.
HYMN XXVII. Agni.
, In ladle dropping oil your food goes in oblation up to heaven,
Goes to the Gods in search of bliss.
2 Agni I laud, the Sage inspired, crowner of sacrifice through
song,
Who listens and gives bounteous gifts.
3 0 Agni, if we might obtain control of thee the potent God,
Then should we overcome our foes.
4 Kindled at sacrifices he is Agni, hallower, meet for praise,
With flame for hair: to him we seek,
5 Immortal Agni,. shining far, enrobed with oil, well worshipped,
bears
The gifts of sacrifice away.
6 The priests with ladles lifted up, worshipping here with holy
thought.
Have brought this Agni for our aid.
7 Here Agni speaks and declares his universality as the Soul of all. Ho
knows all living creatures. His eye, or in his eye, is the light which is fed
with offerings of sacred oil. The amrit, nectar, or ambrosia, which m»the
re ward of piety, is obtained by burnt-offerings or through the mouth of-
Agni. He traverse? or measures out the firmament, and as light he shines as
the sun in heaven, the lightning in mid-air, and fire on earth. See note'on
the passage in Wilson’s Translation.
8 With three refinings; according to S&yana, with his three purifying forms
as Agni, V&yu, aud Siirya, or fire, wind, and sun. But pavitraih may mean
* with mental divisions,’ and the sense would he that Agni divided light into
three, sun, lightning and fire.
9 Hu Par ents’ bosom; in close connexion with Heaven and Earth.
342 THE HYMNS OF [BOOK Tit
7 Immortal, Sacrifice^ God, with wondrous power he leads the
way,
Urging the great assembly on.
8 Strong, r< he is set on deeds of stx^ength. In sacrifices led in
front,
As Singer he completes the rite.
9 Excellent, he was made by thought. The Germ of beings have
I gained,
Yea, and the Sire of active strength.
10 Thee have I stablished, Excellent, 0 strengthened by the sage’s
prayer!
Thee, Agni, longing, nobly bright.
11 Agni, the swift and active One, singers, at time of sacrifice,
Eagerly kindle with their food.
12 Agni the Son of Strength who shines up to the heaven in
solemn rites,
The wise of heart, I glorify.
13 Meet to be lauded and adored, showing in beauty through the
dark,
Agni, the Strong, is kindled well.
1 i Agni is kindled as a bull, like a horse bearer of the Gods ;
Men with oblations worship him.
15 Thee will we kindle as a bull, we who are Bulls ourselves, 0
Bull,
Thee, Agni, shining mightily.
HYMN XXVIII. Agni.
Agni who knowest all, accept our offering and the cake of
meal,
At dawn’s libation, rich in prayer !
2 Agni, the sacrificial cake hath been prepared and dressed for
thee:
Accept it, 0 Most Youthful God.
3 Agni, enjoy the cake of meal and our oblation three days old :
Thou, Son of Strength, art stablished at our sacrifice.
9 He was made by thought: by holy thought, or devotion.
15 We\oho are Bulls ourselves; priests are frequently called bulls, on ac¬
count of their great power. Cf. III. 7. 7.
3 Our oblation three days old; the Soma juice prepared the day before yes¬
terday and Mb to ferment.
BY MX 29,] THE RJGVEDA. 343
4 Here at the midday sacrifice enjoy thou the sacrificial cake,
wise, J&ta vedas !
Agni, the sages in assemblies never minish the portion due to
thee the Mighty.
5 0 Agni, at the third libation take with joy the offered cake of
sacrifice, thou, Son of Strength.
Through skill in song bear to the Gods our sacrifice, watchful
and fraught with riches, to Immortal Gods.
6 0 waxing Agni, knower, thou, of all, accept our gifts, the cake,
'And that prepared ere yesterday.
HYMN XXIX. Agni
Herb is the gear for friction, here tinder made ready for the
spark.
Bring thou the Matron; we will rub Agni in ancient fashion
forth.
2 In the two fire-sticks Jafcavedas lieth, even as the well-set germ
in pregnant women,
Agni who day by day must be exalted by men who watch and
worship with oblations.
3 Lay this with care on that which lies extended : straight hath
she borne the Steer when made prolific.
With his red pillar—radiant is his splendour—in our skilled
task is bom the Son of I]a.
4 In Ila’s place we set thee down, upon the central point of earth,
That, Agni Jatavedas, thou mayst bear our offerings to the
Gods.
5 Rub into life, ye men, the Sage, the guileless, Immortal, very
wise and fair to look on.
O men, bring forth the most propitious Agni, first ensign of
the sacrifice to eastward.
1 Here is the gear for friction; the word adhimdnthanam means the upper
•fire-stick and the string used in agitating it. The tinder is a tuft of dry
Kusa grass placed so as to catch the flame produced by attrition. The Matron:
the lower piece of wood in which the spark is generated. S&yana explains
the word vhpdtntm y feminine of vispati, lord of the people, as protectress o|
men by means of the sacrifices which are performed with the help of the fire
which she produces.
3 Lay this with care : place the upper fire-stick, which is to be turned rap¬
idly round, upon the lower piece of wood which is prepared to receive it. The
Son of lid: Agni.
4 In II Vs place: on the northern altar, the place of worship and libation,
■or prayer and praise.
344 THE HYMNS OF [BOOK ///.
6 When with their arms they mb him straight he shineth forth
like a strong courser, red in colour, in the wood.
Bright, checkless, as it were upon the As vine* path, hepa^ð
by the stones and burneth up the grass,
7 Agni shines forth when born, observant, mighty, the bountiful,
the Singer praised by sages ;
Whom, as adorable and knowing all things, Gods set at solemn
rites as offering-bearer.
8 Set thee, 0 Priest, in thine own place, observant: lay doVra
the sacrifice in the home of worship.
Thou, dear to Gods, shalt serve them with oblation : Agni, give
long life to the sacrnicer,
9 Raise ye a mighty smoke, my fellow-workers 1 Ye shall attain
to wealth without obstruction.
This Agni is the battle-winning Hero by whom the Gods have
- overcome the Dasyus.
10 This is thine ordered place of birth whence sprung to life thou
shonest forth.
Knowing this, Agni, sit thee down, and prosper thou the songs
we sing,
11 As Germ Celestial he is called Tanunapat, and Narasansa born
diffused in varied shape.
Formed in his Mother he is Matarisvan; he hath, in his course,
become the rapid flight of wind.
12 With strong attrition rubbed to life, laid down with careful
hand, a Sage,
Agni, make sacrifices good, and for the pious bring the Gods.
13 Mortals have brought to life the God Immortal, the Conqueror
with mighty jaws, unfailing.
The sisters ten, unweddcd and united, together grasp the
Babe, the new-born Infant.
14 Served by the seven priests, he shone forth from ancient time,
when in his Mother’s bosom, in her lap, he glowed.
Giving delight each day he closeth not his eye, since from
the A sura’s body he was brought to life.
6 As it were, upon the Asvins' path : with the speed of the Asvins ? chariot.
6 In thine own place : the ceut.ro of the north altar.
31 As Germ Celestial: or child of the Asura Dyaus, that is, in the form of
lightning. In his Mother; according to S&yana, in tbe maternal atmosphere,
13 The sisters ten : the angers used in producing fire.
14 The Antra's body: the Asura i~. '“v "Ny. Pyaus. Professor Wilson,
followingSstyana, translates, ‘from I.. : ■ (spark-) emitting wood,’*
HYMN 30iJ
THE RIOT ED A,
346
15 Even as the Maruts 1 onslaughts who attack the foe, those
born the first of all knew the full power of prayer.
The Kusikas have made the glorious hymn ascend, and, each
one singly in his home, have kindled fire. #
16 As we, 0 Priest observant, have elected thee this day, what
time the solemn sacrifice began, %
So surely hast thou worshipped, surely hast thou toiled : come
thou unto the Soma, wise and knowing all.
HYMN XXX. Indra.
The friends who offer Soma long to find thee: they pour forth
Soma and present their viands.
They bear unmoved the cursing of the people, for all our
wisdom comes from thee, 0 Inclra.
2 Not far for thee are mid-air’s loftiest regions: start hither,
Lord of Bays, with thy Bay Horses.
Made for the Firm and Strong are these libations. The
pressing-stones are set and fire is kindled.
3 Fair cheeks hath Indra, Maghavan, the Victor, Lord of a
great host, Stormer, strong in aciion.
What once thou didst in might when mortals vexed thee,—-
„ where now, 0 Bull, are those thy hero exploits ?
4 For, overthrowing what hath ne’er been shaken, thou goest
forth alone destroying Vritras.
For him who followeth thy Law the mountains and heaven
- and earth stand as if firmly stablished.
5 Yea, Much-invoked ! in safety through thy glories alone thou
spake?,t truth as Vritra’s slayer.
E’en these two boundless worlds to thee, 0 Indra, what time
thou graspest them, are but a handfuL
6 Forth with thy Bay Steeds down the steep, 0 Indra, forth,
crushing foemen, go thy bolt of thunder!
Slay those who meet thee, (hose who flee, who follow : make
all thy promise true ; be all completed.
7 The man to whom thou givest as Provider enjoys domestic
plenty undivided.
Blest, Indra, is thy favour dropping fatness : thy worship,
Much-invoked ! brings gifts in thousands.
8 Thou, Indra, Much-invoked ! didst crush to pieces Kun&ru
handless fiend who dwelt with Danu.
15 Thom horn the first of all; the most ancient Rishis such as Kusika and
his sons.
8 Xandvu; the name of a demon. Ddnit: mother of Yritra. Seo I. 32. 9,
346 TEE HYMNS OF [BOOK IJL
Thou with might, Indra, smotest dead the scorner, the
footless Vritra as he waxed in vigour.
9 Thou hast established in her seat, 0 Indra, the level earth,
vasfc, vigorous, unbounded.
The Bull hath propped the heaven and air’s mid-region; By
thee sent onward let the floods flow hither.
10 He who withheld the kine, in silence yielded in fear before
thy blow 0 Indra.
He made paths easy to drive forth the cattle. Loud-breath¬
ing praises helped the Much-invoked One.
■11 Indra alone filled full the earth and heaven, the Pair who
meet together, rich in treasures.
Yea, bring thou near us/ro.n the air’s mid-region strength,
on thy car, and wholesome food, 0 Hero.
12 Surya transgresses not the ordered limits set daily by the
Lord of Tawny Coursers.
When to the goal he comes, bis journey ended, his Steeds he
looses : this is Indra’s doing.
13 Men gladly in the course of night would look on the broad
bright front of the refulgent Morning ;
And all acknowledge, when she comes in glory, the manifold
and goodly works of Indra.
14 A mighty splendour rests upon her bosom : bearing ripe milk
the Cow, unripe, advances.
All sweetness is collected in the Heifer, sweetness w T hieh
Indra made for our enjoyment.
15 Barring the way, they comer Be firm, 0 Indra; aid friends
to sacrifice and him who singeth.
These must be slain by thee, -malignant mortals, armed with
ill arts, our quiver-bearing foemen.
16 A cry is heard from enemies most near us: against them
send thy fiercest-flaming weapon.
Bend them from under, crush them and subdue them. Slay,
Magliavan, and make the fiends our booty.
9 The Brill: the mighty Indra.
10 In silence : I adopt Prof. M. Muller’s interpretation (Vedic Hymns, I. pp.
’227, 228) of -the difficult word aftitrindh, ' which had evidently become
unintelligible even at the time of Y&ska.’
'"12* Set daily : with reference, perhaps, as Professor Ludwig remarks,-bo
the apparent change in the sun’s place of rising.
14 The Cow , and the Heifer: beneficent Uslias or Morning.
15 They come: those who revile and hinder the worship of Indra.
'tiTMN 81J FITS MTGVEDA, 34T
17 Boot up the race of Rakshasas, 0 Indra; rend it in front and
crush it in the middle.
How long hast thou behaved as one who wavers 1 Cast thy
hot dart at him who hates devotion: «
18 When borne by strong Steeds for our weal, 0 Loader, thou
seatest thee at many noble viands,
May we be winners of abundant riches. May Indra be our
wealth with store of children.
19 Bestow on us resplendent wealth, 0 Indra; let us enjoy thine
■ overflow of bounty.
Wide as a sea our longing hath expanded, fulfil it, 0 thou
Treasure-Lord of treasures.
20 With kine and horses satisfy this longing ; with very splendid
bounty still extend it.
Seeking the light, with hymns to thee, 0 Indra, the Kusikas
have brought their gift, the singers.
21 Lord of the kine, burst the kine’s stable open; cows shall be
ours, and strength that wins the booty.
Hero, whose might is true, thy home is heaven : to us, 0
Maghavan, grant gifts of cattle.
22 Call we on Maghavan, auspicious Indra, best Hero in this
fight where spoil is gathered,
The Strong who listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches.
f HYMN XXXI. Indra.
Wise, teaching, following the thought of Order, the soilless
gained a grandson from his daughter.
Fain, as a sire, to see his child prolific, he sped to meet her
with an eager spirit.
1 I am unable to give a satisfactory or even an intelligible version or
explanation of the first two stanzas which appear to attribute, in a very
obscure manner, to Agni and the Gods in heaven the customs or laws of
succession to property among men. In the first stanza vdhnih , which usually
means an oblation-bearer, a sacrificer, a priest, or one who is borne along as a
God in a celestial car, is said by S&yana to mean sonless, the father <>f a
daughter only, because he transfers his property through his married
daughter into another family. The sonless father, according to B&yana,
* stipulates that his daughter’s soil, his grandson, shall be his son, a mode of
affiliation recongnized by law ; and, relying on an heir thus obtained, and one
who can perform his funeral rites, he is satisfied.’ This may be intelligibly,
but what it has to do with Agni or with the rest of the hymn is nat clear.
Grassmann takes vdhnih to mean the upper fire-stick, and 'the daughter to
mean the lower piece of wood..
>348 THE HYMNS OF [BOOK TIL
2 The Son left not his portion to the brothel*, he made a home
to hold him who should gain it*
What time his Parents gave the Priest his being, of the good
pair one acted, one promoted.
3 Agni was horn trembling with tongue that flickered, so that
the Red’s great children should be honoured.
Great is their germ, that born of them is mighty, great the
Bays’ Lord’s approach through sacrifices.
4 Conquering bands upon the Warrior waited: they recognized
great light from out the darkness.
The conscious Dawns went forth to meet his coming, and the
sole Master of the kine was Indra.
5 The sages freed them from their firm-built prison : the seven
priests drave them forward with their spirit.
All holy Order’s pathway they discovered : he, full of know¬
ledge, shared these deeds tlu’ough worship.
6 When Sarama had found the mountain’s fissure, that vast and
ancient place she plundered throughly.
In the floods’ van she led them forth, light-footed: she who
well knew came first unto their lowing.
7 Longing for friendship came the noblest singer : the hill pour¬
ed forth its treasure for the pious.
2 The Son leftnot him portion to the hr other: Wilson, following Sayana tran¬
slates: ‘(a son) Lorn of the body does not transfer (paternal) wealth to a
sister.’ Ludwig takes the meaning to bo : the bodily son (of Dyaus, or of the
heavenly waters) did not transmit his inheritance (that is, sacrifice) to a bro¬
ther. A home: the plants which receive and hold Agni, who obtains the in¬
heritance of sacrifice. Hist Parents; perhaps the fire sticks, one of which by
agitation produces the flame in the other. The good pair : the terrestrial offerer
who performs the sacrifice, and the celestial offerer who makes it effectual.
See Bergaigue,Aa Religion Vedifiue, I. 234.
Ludwig allows that the meaning of the first two stanzas is problematical, and
Wilson says of his own translation : 2 3 4 5 * 7 these two verses, if rightly interpreted,
are wholly unconnected with the subject of the SiUda , and come in without
any apparent object: they are very obscure, and are only, made somewhat in¬
telligible by interpretations which seem to be arbitrary, and are very unusual,
although uot peculiar to Sayaru, his explanations being based on those of ILlskad
3 The Red's great children .* the Uot rays of the glowing lire. That born of
them: Indra’s coming, which is caused by the kindling of sacrifical fire.
4. Conquering b aids: the ever-victorious Maruts, The Warrior: Indra,
-their leader. Master of the kine ; recoverer of the vanished rays of light.
5 The sages and the seven priests; are the Angirases.
8 Savamd: the hound of Indra. See I. 62. 3. In the foods' van: hasten¬
ing out of the mountain cavern in advance of the liberated waters. Them;
the cows, the waters and the rays of light
7 Tiie noblest singer ; as a noun of multitude, all the Angirases, :
THE RIG VEDA.
349
HYMN SL]
• The Hero with young followers fought and conquered, and
straightway Angiras was singing praises*
8 Peer of each noble thing, yea, all-excelling, all creatures doth
he know, he slayeth Sushna. *
Our Leader, fain for war, singing from heaven, as Friend ha
. saved his lovers from dishonour.
9 They sate them down with spirit fain for booty, making with
hymns a way to life eternal.
And this is still their place of frequent session, whereby they
sought to gain the months through Order.
1.0 Drawing the milk of ancient seed prolific, they joyed as they
beheld their own possession.
Their shout of triumph heated earth and heaven. When the
kine showed, they bade the heroes rouse them.
11 Indra dravo forth the kine, that Vritra-slayer, while hymns
of praise rose up and gifts were offered.
For him the Cow, noble and far-extending, poured pleasant
juices, bringing oil and sweetness.
12 They made a mansion for their Father, deftly provided him a
great and glorious dwelling ;
With firm support parted and stayed the Parents, and, sitting,
fixed him there erected, mighty.
13 What time the ample chalice had impelled him, swift waxing,
vast, to pierce the earth and heaven,—
Plim in whom blameless songs are all united : all powers invim
cible belong to ludra.
14 1 crave thy powers, I crave thy mighty friendship: full many
a team goes to the Vritra-slayer.
Great is the laud, we seek the Prince’s favour. Be thou, O
Maghavan, our guard and keeper.
4 The Hero .* ludra with his allies the Marais.
„ 9 They : the Angirases, who had been eager to recover the cows. To gain
the months : to acquire the power of keeping the monthly festivals.
10 Or, 4 * * * * * * * 12 13 14 They joyed to see them, as their own possession, yielding the milk
of ancient seed prolific.’ The Angirases rejoiced as they again beheld the rays
of light, shedding what originates and supports all life. Sftyana’s rendering
of tins difficult stanza is thus given by Wilson : ' Comte:nplating their own
(pabtle) giving milk to their former progeny (the Any / rasas) were delighted ;
their shouts spread through heaven and earth ; they replaced the recovered-
kine in their [daces, and stationed guards over the cows.’
12 For their Father: according to B&yana, for their protector Indra. But
Agni may be meant, the mansion being the place of sacrifice. The Parents :
Heaven and Barth, parents of all things.
13 The ample ekaliee: the bowl of Soma juice. But, according to Ludwig,
elhishdnd here and elsewhere, means earnest wish, longing.
14 Fall many a team: hymns sent forth like teams of horses.
350 THE HYMNS OF [BOOH IIL
15 He, having found great, splendid, rich dorninion, sent life and
motion to his friends and lovers.
Indra who shone together with the Heroes begat the song,
the fire, and Sun and Morning.
16 Vast, the House-Friend, he set the waters flowing, all-lucid,
widely spread, that move together.
. By the wise cleansings of the meath made holy, through days
and nights they speed the swift streams onward.
17 To thee proceed the dark, the treasure-holders, both of them
sanctified by Surya’s bounty,
The while thy lovely storming Friends, 0 Indra, fail to attain
the measure of thy greatness.
18 Be Lord of joyous songs, 0 Vritra-slayer, Bull dear to all, who
gives the power of living.
Come unto us with thine auspicious friendship, hastening,
Mighty One, with mighty succours.
19 Like Angiras I honour him with woi’ship, and renovate old song
for him the Ancient.
Chase thou the many godless evil creatures, and give us, Magha-
van, heaven’s light to help us.
20 Far forth are spread the purifying waters : convey thou us
across them unto safety!
Save us, our Charioteer, from harm, 0 Indra, soon, very soon,
make us win spoil of cattle.
21 His kine their Lord hath shown, e’en Vritra’s slayer: through
the black hosts be passed with red attendants.
Teaching us pleasant things by holy Order, to us hath he
thrown open all his portals.
22 Call we on Maghavan, auspicious Indra, best Hero in this fight
where spoil is gathered,
The Strong who listens, who gives aid in battles, who slays the
Vritras, wins and gathers riches.
. 16 By the wise cleansings: or according to S4yana, the wise purifiers, that is,
Agni, V4yu, and Surya, who act as purifiers of the libation of Soma juice.
17 The dark , the treasure-holders ; or, the dark one and the treasure-holder ;
Night and Day. Storming Friends: the Maruts.
. 20 The purifying waters : the epithet p&vakcth, purifying, is entirely out of
place here. Ludwig suggests plpaMh, wicked, which would be more suitable.
21 Kine: rays of light. Fed attendants ; the Maruts.
• ‘ Many of the verses in this hymn/ Prof. Wilson observes, f are of more
than usual obscurity/ Prof. Grassmann places the hymn in liis Appendix.
HYMN 3*2;]
THE RJOVEDA.
351
HYMN XXXII. indra.
Drink thou this Soma, Indra, Lord of Soma; drink thou the
draught of noonday which thou lovest.
Puffing thy cheeks, impetuous,* liberal Giver, here loose thy
two Bay Horses and rejoice thee.
2 Quaff it pure, meal-blent, mixt with milk, 0 Indra; we have
poured forth the Soma for thy rapture.
Knit with the prayer-fulfilling band of Maruts, yea, with the
Rudras, drink till thou art sated;
3 Those who gave increase to thy strength and vigour, the Maruts
singing forth thy might, 0 Indra.
Drink thou, 0 fair of cheek, whose hand wields thunder, with
Rudras banded, at our noon libation.
4 They, even the Maruts who were there, excited with song the
meath-ereated strength of Tndra.
By them impelled to act he reached the vitals of Vritra, though
. v he deemed that none might wound him.
5 Pleased, like a man, with our libation, Indra, drink, for endur¬
ing hero might, the Soma.
Lord of Bays, moved by sacrifice come hither : thou with the
Swift Ones stirrest floods and waters.
6 When thou didst loose the streams to run like racers in the
swift contest, having smitten Vritra
With flying weapon where he lay, 0 Indra, and, godless, kept
the Goddesses encompassed.
7 With reverence let us worship mighty Indra, great and sub¬
lime, eternal, ever-youthful,
Whose greatness the dear world-halves have not measured, no,
nor conceived the might of him the Holy.
8 Many are Indra’s nobly wrought achievements, and non6 of all
the Gods transgress his statutes.
He beareth up this earth and heaven, and, doer of marvels, he
begat the Sun and Morning.
1 Pujing thy cheeks: meaning, apparently, smacking thy lips in anticipation
of the Sonia-draught. Sftyana explains it as, ‘ filling their (Indras horses’)
jaws with fodder.’ Impetuous: this appears to be the meaning of the epithet
rijtshin as derived from the root rij, rather than, as Sfiyana explains it, ‘drinker
of the spiritless residue of the Soma.’ The latter meaning, however, is admis¬
sible, and is supported by good authority.
3 The Maruts singing forth thy might: the song of the Maruts is the music
of ‘ The wing&d storms, chaunting their thunder-psalm/—Shelley.
5 Like a man : ox*, as thou wast pleased with the libation of Manu.
The Swift Ones : the Maruts.
•" 6 The Goddesses: the heaven'y waters.
7 The dear world-halves : heaven and earth.
352 THE HYMN'S OF [BOOK III.
'9 Herein, 0 Guileless One, is thy true greatness, that soon as
, horn thou (frankest up the Soma.
Bays may not check the power of thee the Mighty, nor the
nights, Indra, nor the months, nor autumns.
10 As soon as thou wast bom in highest heaven thou drunkest
’ Soma to delight thee, Indra ;
And when thou hadst pervaded earth and heaven thou wast
the first supporter of the singer.
11 Thou, puissant God, more mighty, slowest Ahi showing his
strength when couched around the waters.
The heaven itself attained not to thy greatness when with one
hip of thine the earth was shadowed.
12 Sacrifice, Indra, made thee wax so mighty, the dear oblation
with the flowing Soma.
0 Worshipful, with worship help our worship, for worship helped
thy bolt when slaying Ahi.
13 With sacrifice and wish have I brought Indra \ still for new
blessings may 1 turn him hither,
Him magnified by ancient songs and praises, by lauds of later
time aud days yet recent. ^
14 I have brought forth a song when longing seized me : ere the
decisive day will I laud Indra;
Then may he safely bear us over trouble, as in a ship, when
both sides invoeatc him.
15 Full is his chalice: Glory ! Like a pourer I have filled up the
vessel for his disking.
Presented on the right, dear Soma juices have brought us
Indra, to rejoice him, hither.
16 Not the. deep-flowing flood, 0 Much-invoked One! not hills
that compass thee about restrain thee,
Since here incited, for thy friends, 0 Indra, thou brakost e’en
the firm-built stall of cattle.
17 Call we on Maghavan, auspicious Indra, best Hero in tho fight
where spoil is gathered,
The Strong who listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches.
11 When with one hip of thine tho earth to m nhadoieed: Prof. Wilson, follow¬
ing Snyarta, translates : ‘as t.h <u remainwlst concealing the earth by one of
(thy) flames,’and observes that the meaning is not very efrar. But sphiyt
means a hip and not a flame, and the poet appears to mean that a portion of
Indra’a body shadowed or covered the earth while the rest was in the heavens.
So, in Book X. 119 11, Indra is represented as saying when exhilarated by
Soma: divi me any a} j, paksho 'dh6 nmjdm aehtkrisham. one side of me is in
, the .sky, and J have drawn the other down.
V 14 Kre the decisive day: on the eve of an important, battle,
HYMN 33.]
353
the may eh a,
HYMN XXXIII. Indra.
Forth from the bosom of the mountains, eager as two swift
mares with loosened rein contending,
Like two bright mother cows who lick their youngling,
Vip&s and Sutudri speed down their waters.
2 Impelled by Indra whom ye pray to urge you, ye move as
'twere on chariots to the ocean.
Flowing together, swelling with your billows, 0 lucid Streams,
each of you seeks the other.
3 I have attained the most maternal River, we have approached
Vipas, the broad, the blessed.
Licking as ’twere their calf the pair of Mothers flow onward
to their common home together.
4 We two who rise and swell with billowy waters move forward
to the home which Gods have made us.
Our flood may not be stayed when urged to motion. What
would the singer, calling to the Eivers ?
5 Linger a little at my friendly bidding; rest, Holy Ones, a
moment in your journey.
With hymn sublime soliciting your favour Kusika’s son hath
called unto the River.
6 Indra who wields the thunder dug our channels : he smote
down Vritra, him who stayed our currents.
Savitar, God, the lovely-handed, led us, and at his sending
forth we flow expanded.
The hymn is a dialogue between Visv&mitra and the rivers Vip&s and Sntu-
dri who are regarded severally as the Risliis or seex-s of the verses ascribed to
them. The legend cited by S&yana says that Visv&mitra, the Purohita or
family priest of King Sud&s, having obtained wealth by means of his office,
took the whole of it and came to the confluence of the Vip&s and the Sutudri,
Others followed. In order to make the rivers fordable he lauded them with
the first three verses of the hymn. The hymn has some poetical beauty, and
is interesting as a relic of the traditions of the Aryans regarding their pro¬
gress eastward in the Land of the Five Rivei’S.
1 Viptis: considered to be identical with the Hyphasis of Arrian, is the
modern Be&s which rises in the Himalaya and falls ijito the Sutlej, the
S itudri of the text, a little to the south-east of Amritsar.
4 The rivers speak in reply to Visvftmitra’s address.
5 Visv&mitra speaks again. At my friendly bidding : according to the
Scholiasts, Y&ska and S&yana, the meaning of me vdchase somy&ya is, ( to my
speech importing the Soma*; ’ that is, the object of my address is that I may
cross over and gather the Soma-plant. The word somyd , consisting of, coni¬
n'cted with, or inspired by, Soma, appears to have here its inore general
meaning of lovely, pleasant, or friendly. Kusika's son: Viav&mitra,
6 The rivers speak. Savitar: said by S&yana to be used here as an epithet
of Indra, ‘ the impeller of the whole world,’
23
m THE HYMNS OF [BOOK ill .
7 That hero deed of Indra must be lauded for*ever that he rent'
Ahi in pieces.
He smote away the obstructers with his thunder, and eager
for their course forth flowed the waters.
8 Never forget this word of thine, 0 singer, which future gene¬
rations shall reecho.
In hymns, 0 bard, show us thy loving-kindness. Humble us
not mid men. To thee be honour I
9 List quickly, Sisters, to the bard who eometh to you from far
away with car and wagon. -
Bow lowly down; be easy to be traversed: stay, Rivers, with
your floods below our axles.
10 Yea, we will listen to thy words, 0 singer. With wain and
car from far away thou comest.
Low, like a nursing mother, will I bend me, and yield me as a
maiden to her lover.
11 Soon as the Bharatas have fared across thee, the warrior band,,
urged on and sped by Indra,
Then let your streams flow on in rapid motion. I crave your
favour who deserve our worship.
i 2 The warrior host, the Bharatas, fared over ; the singer won the
favour of the Rivers.
Swell with your billows, hasting, pouring riches. Fill full your
channels, and roll swiftly onward.
13 So let your wave hear up the pins, and ye, 0 Waters, spare the
thongs;
And never may the pair of Bulls, harmless and sinless, waste
away.
HYMN XXXIV. Indra.
Fort-renuer, Lord of Wealth, dispelling foemen, Indra with
lightnings hath o’ercome the Dasa.
7 Visv&mitra speaks.
8 The rivers speak.
9 Visvamitra speaks.
10 The rivers speak.
11 Visvctmitra speaks. The Bharatas: the family of Visv&mitra.
13 This verse, in a different metre, is manifestly a later addition. The pins ;
of the yokes. The pair of Bulls; the two strong rushing rivers. Of.
Horace’s tauriformis Anfidus. Prof. Wilson, following S&yapa, gives a some¬
what different version of the stanza : ‘ Let your waves (rivers) so flow that
the pin of the yoke may be above (their) waters : leave the traces full, and
may (the two streams) exempt from misfortune or defect, and uncensured,
exhibit no (present) increase/ -1
1 Fort-render : breaker-down of the cloud-castles of the demons who with¬
hold the rain as well as of the strongholds of the hostile non-Aryan tribes,
THE R1GVEDA.
HYMN 34.]
3fr5
Impelled by prayer and waxen great in body, he hath filled
earth and heaven, the Bounteous Giver.
2 I stimulate thy zeal, the Strong, the Hero, decking my song
of praise for thee Immortal.
0 Indra, thou art equally the Leader of heavenly hosts and
human generations.
3 Leading his band Indra encompassed Vritra; weak grew the
wily leader of enchanters.
- He who burns fierce in forests slaughtered Vyansa, and made
the Milch-kine of the nights apparent.
4 Indra, light-winner, days 5 Creator, conquered, victorious, hos¬
tile bands with those who loved him.
For man the days 5 bright ensign he illumined, and found the
light for his great joy and gladness.
5 Fotward to fiercely falling blows pressed Indra, herolike
doing.many hero exploits.
These holy songs he taught the bard who praised him, and
widely spread these Dawns 5 resplendent colour.
6 They laud the mighty acts of him the Mighty, the many
glorious deeds performed by Indra.
He in his strength, with all-surpassing prowess, through
wondrous arts crushed the malignant Dasyus.
7 Lord of the brave, Indra who rules the people gave freedom
to the Gods by might and battle.
Wise singers glorify with chanted praises these his achieve¬
ments in Vivasv<Ws dwelling.
8 Excellent, Conqueror, the victory-giver, the winner of the
light and Godlike Waters,
He who hath won this broad earth and this heaven,—in
Indra they rejoice who love devotions.
9 He gained possession of the Sun and Horses, Indra obtained
the Cow who feedeth many.
Treasure of gold hejvon; he smote the Dasyus, and gave
protection to the Aryan colour,
3 He who hums fierce in forests : perhaps the thunderbolt. Vyansa: the
name of one of the demons of drought. See I. 101. 2, and 103, 2.
Made the MUch-Hne of the nights apparent according to Srlyana, ‘made
manifest the (stolen) cows (that had been hidden) in the night; * that is,
recovered the rays of light. ~
7 In Viva&vdn's dwelling: in the sacrificial chamber, in' the home of the
worshipper who represents Vivasv&n, the Radiant God, regarded as the
Celestial Sacrificer.
9 The Aryan colour; or, race of Aryas ; according to SAyana, the noblest
tribe or order, meaning the first three classes or castes.
356 THE HYMNS OF [BOOK III .
10 He took the plants and days for his possession \ he gained the
forest trees and air’s mid-regiop.
Vala he cleft, and chased away opponents: thus was he tamer
of the overweening.
11 Call we on Maghavan, auspicious Indra, best Hero in the fight
where spoil is gathered,
The Strong, who listens, who gives aid in battles, who slays
the Vritras, wins apd gathers treasures.
HYMN XXXV. . indra.
Mount the Bay Horses to thy chariot harnessed, and come to
us like Vayu with his coursers.
Thou, hastening to us, shalt drink the Soma. Hail, Indra !
We have poured it for thy rapture.
. 2 For him, the God who is invoked by many, the two swift Bay
.Steeds to the pole J harness,
That they in fleet course may bring Indra hither, e’en to this
sacrifice arranged completely.
3 Bring the strong Steeds who drink the warm libation, and,
Bull of Godlike nature, be thou gracious.
Let thy Steeds eat; set free thy Tawny Horses, apd roasted
grain like this consume thoa daily.
4 Those who are yoked by prayer with prayer I harness, fleet
friendly Bays who take their joy together.
Mounting thy firm and easy car, 0 Indra, wise and all-know¬
ing come thou to the Soma.
5 No other worshippers must stay beside them thy Bays, thy
vigorous and smooth-hacked Coursers.
Pass by them all and hasten onward hither: with Soma
pressed we will prepare to feast thee.
6 Thine is this Soma: hasten to approach it. Drink thou there-?
of, benevolent, and cease not.
Sit on the sacred grass at this our worship* and take these
. drops into thy belly, Indra.
7 The grass is strewn for thee, pressed is the Soma; the grain
is ready for thy Bays to feed on.
To thee who lovest them, the very mighty, strong, girt by
Maruts, are these gifts presented.
2 7 harness; my prayer causes Indra to harness.
3 Who drink the warm libation i or, according to S&yana, < who protect.us
from our enemies/ Boasted grain: ft ied barley, according to Sayana. The
grain would appear to be intended for Indra’s horses, Sec stanza 7. *
THE MIG VEDA.
MTMJSt 36 .]
357
8 This the sweet draught, with cows, the men, the mountains,
the waters, Indra, have for thee made ready.
Come, drink thereof, Sublime One, friendly-minded, foreseeing,
knowing well the ways thou goest.
9 The Maruts, they with whom thou sharedst Soma, fndra, who
made thee strong and were thine army,—
With these accordant, eagerly desirous drink thou this Soma
with the tongue of Agni.
10 Drink, Indra, of the juice by thine own nature, or by the
tongue of Agni, 0 thou Holy.
Accept the sacrificial gift, 0 Sakra, from the Adhvaryu’s hand
or from the Hotar’s,
11 Call we on Maghavan, auspicious Indra, best Hero in the fight
where spoil is gathered,
The Strong, who listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches.
HYMN XXXYI. Indra.
With constant succours, fain thyself to share it, make this
oblation which we bring effective.
Grown great through strengthening gifts at each libation, he
hath become renowned by mighty exploits.
2 For Indra were the Somas erst discovered, whereby he grew
strong-jointed, vast, and skilful.
Indra, take quickly these presented juices : drink of the strong,
that which the strong have shaken.
3 Drink and wax great. Thine are the juices, Indra, both Somas
of old time and these we bring thee.
Even as thou drankest, Indra, earlier Somas, so drink to-day,
a new guest, meet for praises.
4 Great and impetuous, mighty-voiced in battle, surpassing
power is his, and strength resistless.
Him the broad earth hath never comprehended when Somas
cheered the Lord of Tawny Coursers.
8 With cows: that is, with the milk which is mixed with Soma. The nun :
who make all preparations for the sacrifice. The mountains: on which the
Soma grows ,* or perhaps the pressing-stones brought from the hill-side. The
paters : used to purify the Soma.
10 By thine own nature: by thine own strength, or effort ; spontaneously.
Sakra,; Mighty One.; a common name of Indra.
2 Drink of the strong: that is, of the strong Soma juice, which has been
shaken, i. e. violently pressed out, by the strong pressing-stones.
4 Mighty-voiced: the exact meaning of virapsln is uncertain. Prof. Wilson
renders it, after S&yana, by * defier of foes,’
m THE HYMNS OP {BOOK TIL
5 Mighty and strong he waxed for hero exploit: the Bull was
furnished with a Sage's wisdom.
Indra is our kind Lord; his steers have vigour; his cows are
man^ with abundant offspring,
6 As floods according to their stream flow onward, so to the sea,
as borne on cars, the waters.
Vaster is Indra even than his dwelling, what time the stalk
milked out, the Soma, fills him.
7 Lager to mingle with the sea, the rivers carry the well-pressed
Soma juice to Indra.
They drain the stalk out with their arms, quick-handed, and
cleanse it with a stream of mead and filters.
■’8 Like lakes appear his flanks filled full with Soma: yea, he con¬
tains libations in abundance.
When Indra had consumed the first sweet viands, he, after
slaying Vritra, claimed the Soma.
8 Then bring thou hither, and let none prevent it: we know
thee well, the Lord of wealth and treasure.
That splendid gift which is thine own, 0 Indra, vouchsafe to
us, Lord of the Tawny Coursers.
10 0 Indra, Maghavan, impetuous mover, grant us abundant
wealth that brings all blessings.
Give us a hundred autumns for our life-time : give us, 0 fair¬
cheeked Indra, store of heroes.
11 Call we on Indra, Maghavan, auspicious, best Hero in the fight
where spoil is gathered,
The Strong, who, listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches.
HYMN XXXVII. Indra.
0 Tndua, for the strength that slays Vritra and conquers in
the fight,
We turn thee hitherward to us.
5 His cows : I follow S&yana, Both, Ludwig, and Grassmann in giving this
^meaning to ddkshinrfh, as the meaning 4 guerdons,’ * donations,’ does not suit
the passage.
6 As rivers increase the size of the ocean, so libations of Soma juice aug¬
ment the greatness of Indra until he is too vast for his home the heaven to
contain him.
7 The sea: perhaps the sacrificial reservoir. The rivers ; waters used in the
Soma ceremonies.
They drain: that is, the officiating priests.
9 Bring thou hither; bring the wealth for which we pray.
10, A hundred autumns; see I. 89, 9,
HYMN 33 .]
THE RIG VEDA.
359
2 0 Indra, Lord of Hundred Powers, may those who praise thee
hitherward
Direct thy spirit and thine eye,
3 0 Indra, Lord of Hundred Powers, with all our songs we in-
vocate ' *
Thy names for triumph over foes.
4 We strive for glory through the powers immense of him whom
many praise,
Of Indra who supports mankind.
5 For Vritra’s slaughter I address Indra whom many invocate,
To win us booty in the wars.
6 In battles be victorious. We seek thee, Lord of Hundred Powers,
Indra, that Vritra may be slain.
7 In splendid combats of the hosts, in glories where the fight
is won,
Indra, be victor over foes.
8 Drink thou the Soma for our help, bright, vigilant, exceeding
strong,
0 Indra, Lord of Hundred Powers.
9 0 Satakratu, powers -which thou mid the Five Races hast dis¬
played—
These, Indra, do I claim of - thee.
10 Indra, great glory hast thou gained. Win splendid fame which
none may mar:
We make thy might perpetual.
11 Come to us either from anear, or, Sakra, come from far away.
Indra, wherever he thy home, come to us thence, 0 Thunder¬
armed.
HYMN XXXVIII. Indra.
Hasting like some strong courser good at drawing, a thought
have I imagined like a workman.
Pondering what is dearest and most noble, I long to see the
sages full of wisdom.
2 Those who praise thee: the institutorB of the sacrifice.
3 Vigilant: according to S&yana, Soma prevents sleep.
9 Satakratu: Lord of a hundred, or countless, powers.
The Rive Races : Indra is the special protector of the five Aryan tribes.
This hymn is ascribed to the Lisin Prajdpati, of the family of Visv&mitra,
or Praj&pati, son of Yhk, or both together, or Visvdmitra himself. The deity
is said to he Indra, although he is mentioned only in the concluding verse.
The hymn is intentionally obscure, and in parts unintelligible.
1 Like a loorkman : as a carpenter prepares his wood.
1 long to see the sages: that I may learn from them what I wish to know.
360 THE HYMNS OF [BOOK Jit
2 Ask of the sages’ mighty generations; firm-minded and devout
they framed the heaven.
These are thy heart-sought strengthening directions, and they
have come to be the sky’s upholders.
3 Assuming in this world mysterious natures, they decked the
heaven and earth for high dominion,
Measured with measures, fixed their broad expanses, set the
great worlds apart held firm for safety.
4 Even as he mounted up they all adorned him: self-luminous he
travels clothed in splendour.
That is the Bull’s, the Asura’s mighty figure : he, omniform,
hath reached the eternal waters.
5 First the more ancient Bull engendered offspring: these are
his many draughts that lent him vigour.
From days of old ye Kings, two Sons of Heaven, by hymns of
sacrifice have won dominion.
6 Three seats ye Sovrans, in the holy synod, many, yea, all, ye
honour with your presence.
There saw I, going thither in the spirit, Gandharvas in their
course with wind-blown tresses.
7 That same companionship of her, the Milch-cow, here with the
strong Bull’s divers forms they stablished.
Enduing still some new celestial figure, the skilful workers
shaped a form around him.
8 Let no one here debar me from enjoying the golden light which
Savitar diffuses.
He covers both all-fostering worlds with praises even as a wo¬
man cherishes her children.
3 For high dominion; that Indra might rule over them.
4 Even as he mounted up: that is, Indra as the Sun.
The eternal waters: or, according to Prof. Roth, ‘ the forces of eternity/
J> The more ancient Bull: Indra as the Sun.
Two Sons of Heaven: or of Dyaus ,* Varuna and perhaps Mitra.
6 The three seats are heaven, the firmament or mid-air, and the earth. The
poet appears to mean, by the words that follow, that no place of sacrifice is
duly consecrated unless these Gods are present.
The Gandharvas, according to the Scholiast, are the guardians of the Soma.
Here, probably, they are merely sunbeams.
7 The Milch-cow is Dawn, and the strong Bull is apparently Indra as the
Sun> ‘This stanza/ Professor Wilson remarks, ‘is singularly obscure, and is
very imperfectly explained by the commentators/
8. This stanza also is hardly intelligible.
THM HIQYMDA.
EYMN 39.1
mi
9 Fulfil, ye Twain, his work, the Great, the Ancient: as heavenly
blessing keep your guard around us.
All the wise Gods behold his varied actions who stands erect/
whose voice is like a herdsman^.
10 Call we on Indra, Maghavan, auspicious, best Hero in thef
fight where spoil is gathered,
The Strong, who listens, who gives aid in battles, who slays-
the Vritras, wins and gathers richer
HYMN XXXIX. indra,
To Indra from the heart the hymn proceedeth, to him the Lord/
recited, built with praises;
The wakening song sung forth in holy synod: that Which
born for thee, 0 Indra, notice.
2 Born from the heaven e'en in the days aforetime, wakening/
sung aloud in holy synod,
Auspicious, clad in white and shining raiment, this is the
ancient hymn of our forefathers.
3 The Mother of the Twins hath borne Twin Children: my
tongue’s tip raised itself and rested silent.
Killing the darkness at the light's foundation, the Couple newly
born attain their beauty.
4 Not one is found among them, none of mortals, to blame our
sires who fought to win the cattle.
Their strengthener was Indra the Majestic; he spread their
stalls of kine, the Wonder-Worker.
5 Where as a Friend with friendly men, NavagVas, with heroes,
on his knees he sought the cattle.
There, verily with ten Daeagvas Indra found the Sun lying
hidden in the darkness.
9 Ye Twain: apparently Mitra and Varuna. The Great , the Ancient; Dyaus.
Whose voice is like a herdsman 1 s: Professor Wilson renders this, 1 blandly-
speaking.’ The meaning appears to be, using his voice for the protection of
man, like a herdsman who calls out to his cattle.
This hymn and the following thirteen are ascribed to the Rishi Visv&mitra.
2 Glad in white and shining raiment; clothed with energy and splendour.
3 The Mother of the Twins: according to S&yana, Ushas or Dawn. Twin
Children: the Asvins. My tongue 1 s tip raised itself ; I prepared to praise the
Asvins, but was unequal to the task.
4 See M. Muller, Chips, IT. 29 (Edition of 1895).
5 Navagvas: - 1 ,, 1 '\mily often associated with the Angirasei
and described as : : i ■ battles. See I. 33. 6, and 62. 4.
Dasagvas: memoers oi, or priestly allies connected with, the family of
Angiras, See I, 62, 4.
m\ the hymns of [book iil
6 Indra found meath collected in the milch-cow, by foot and
hoof, in the cow's place of pasture*
That which lay secret, hidden in the waters, he held in his
right r hand, the rich rewarder.
7 He took the light, discerning it from darkness: may we be far
removed from all misfortune.
These songs, 0 Soma-drinker, cheered by Soma, Indra, accept
from thy most zealous poet.
8 Let there be light through both the worlds for worship : may
we be far from overwhelming evil.
Great woe comes even from the hostile mortal, piled up; but
good at rescue are the Yasus.
9 Gall we on Maghavan, auspicious Indra, best Hero in the fight
where spoil is gathered,
The Strong, who listens, who gives aid in battles, who slays
the Yritras, wins and gathers riches.
HYMN XL. Indra,
Thee, Indra, we invoke, the Bull, what time the Soma is
■expressed.
So drink thou of the savoury juice.
2 Indra, whom many laud, accept the strength-conferring Soma
juice•.
Quaff, pour down drink that satisfies.
3 Indra, with all the Gods promote our wealth-bestowing
• sacrifice,
Thou highly-lauded Lord of men.
4 Lord of the brave, to thee proceed these drops of Soma juice
expressed,
The bright drops to thy dwelling-place.
5 .Within thy belty, Indra, take juice, Soma the most excellent:
Thine are the drops celestial.
6 Drink our libation, Lord of hymns: with streams of meath
thou art bedewed:
Our glory, Indra, is thy gift.
7 To Indra go the treasures of the worshipper, which never
fail:
He drinks the Soma and is strong,
6 Indra found meath: sweet rain. By foot and hoof: tracking the cows
by their foot-marks, That which lay secret t the rain which was imprisoned
itt the clouds,
HYMN *2.] THE RIG VEDA. 3*63
8 From far away, from near at hand, 0 Vritra-slayer, come
to us:
Accept the songs we sing to thee*
9 When from the space between the near and fa& thou art
invoked by us,
Thence, Indra, come thou hitherward.
HYMN XLI, Indra.
Invoked to drink the Soma juice, come with thy Bay Steeds,
Thunder-armed !
‘ Come, Indra, hitherward to me.
2 Our priest is seated, true to time; the grass is regularly
strewn;
The pressing-stones were set at morn.
3 These prayers, 0 thou who hearest prayer, are offered : seat
thee on the grass.
Hero, enjoy the offered cake.
4 0 Vritra-slayer, be thou pleased with these libations, with
these hymns,
Song-loving Indra, with our lauds.
5 Our hymns caress the Lora of Strength, vast, drinker of the
Soma’s juice,
Indra, as mother-cows their calf.
6 Delight thee with the juice we pour for thine own great
munificence:
Yield not thy singer to reproach.
7 We, Indra, dearly loving thee, bearing oblation, sing thee
hymns:
Thou, Vasu, dearly lovest us.
8 0 thou to whom thy Bays are dear, loose not thy Horses far
from us :
Here glad thee, Indra, Lord divine.
9 May long-maned Coursers, dropping oil, bring thee on swift
car hitherward,
Indra, to seat thee on the grass.
HYMN XLII. Indra.
Come to the juice that we have pressed, to Soma, Indra, blent
with milk :
Come, favouring us, thy Bay-drawn carl
9 The space between the near and far : the firmament or mid-air, between
the earth and the distant tiky.
iU VMP tiftim OP [BOOK lit
2 Come, Indra, to this gladdening drink* placed on the grass,
pressed out with stones :
Wilt thou not drink thy fill thereof ?
3 To Indra have my songs of praise gone forth, thus rapidly
sent hence,-
To turn him to the Soma-draught.
i Hither with songs of praise we call Indra to drink the Soma
juice:
Will he not come to us by lauds ?
6 Indra, these Somas are expressed. Take them within thy
belly, Lord
Of Hundred Powers, thou Prince of Wealth/
6 We know thee winner of the spoil, and resolute in battles,
Sage!
Therefore thy blessing we implore.
1 Borne hither by thy Stallions, drink, Indra, this jnice which
we have pressed,
Mingled with barley and with milk.
8 Indra, for thee, in thine own place, I urge the Soma for thy
draught:
Deep in thy heart let it remain.
9 We call on thee, the Ancient One, Indra, to drink the Soma
juice,
We Kusikas who seek thine aid.
HYMN XLIIL Indra.
Mounted upon thy ohariot-seat approach us: thine is the
Soma-draught from days aforetime.
Loose for the sacred grass thy dear companions. These men
who bring oblation call thee hither*
2 Come our true Friend, passing by many people; come with
thy two Bay Steeds to our devotions;
3E*or these our hymns are calling thee, 0 Indra, hymns formed
for praise, soliciting thy friendship.
3 Pleased, with thy Bay Steeds, Indra, God, come quickly to
this our sacrifice that heightens worship;
For with my thoughts, presenting oil to feed thee, I call
thee to the feast of sweet libations.
9 We Kusikas ; members of the family of Kusika who was the father or
the grandfather of Visvdmitra, the Itfshi of the hymn.
I Thy dear companions : thy horses,
HYMN 44 .] TIIB JUG VEDA, 365
i Yea, let thy two Bay Stallions bear thee hither, well limbed
and good to draw, thy dear companions.
Pleased with the corn-blent offering which we‘bring thae,
may Indra, Friend, hear his friend's adoration. 9
5 Wilt thou not make me guardian of the people, make me, im
petuous Maghayan, their ruler ?
Make me a Rishi haying drunk of Soma? Wilt thou not give
me wealth that lasts for ever ?
6 Yoked to thy chariot, let thy tall Bays, Indra, companions of
thy banquet, bear thee hither,
Who from of old press to heayen’s farthest limits, the Bull’s
impetuous and welhgroomed Horses.
7 Drink of the strong pressed out by strong ones, Indra, that
which the Falcon brought thee when thou longedst;
In whose wild joy thou stirrest up the people, in whose wild
joy thou didst unbar the cow-stalls.
8 Call we on Indra, Maghavau, auspicious, best Hero in the fight
where spoil is gathered;
The Strong, who listens, who gives aid in battles, who slays the
Vritras, wins and gathers riches.
hymh xliw I* dra .
May this delightsome Soma be expressed for thee by tawny
stones,
Joying thereat, 0 Indra, with thy Bay Steeds come: ascend
thy goldemcoloured car,
g In loye thou njadest Ushas glow, in love thou madesfc Surya
shine.
Thou, Indra, knowing, thinking, Lord of Tawny Steeds, above
all glories waxest great.
3 The heaven with streams of golden hue, earth with her tints
of green and gold—
The golden Pair yield Indra plenteous nourishment: between
them moves the golden One.
7 The strong; the Soma juice. The strong ones: the press-stones.
That which the Falcon brought thee: the Soma is said, to have been brought
from heaven by a falcon. See I. 8Q. 2, and 93. 6.
Throughout the hymn the poet rings the changes on words said to be deriva*
tives of the root hri to take, as haryatd, delightsome, harydn, loving, hari, bay
pr tawny, h&rit, green, yellow, or gold-coloured.
3 The golden One : the Sum
m !PHB HYMNS OF [BOOK III
4r When bom to life the golden Bull illumines all the realm of
light.
He takes his golden weapon, Lord of Tawny Steeds, the golden
thunder in his arms.
5 The bright, the well-loved thunderbolt, girt with the bright,
Indra disclosed,
Disclosed the Soma juice pressed out by tawny stones, with
tawny steeds drave forth the kine.
HYMN XLY.
Come hither, Indra, with Bay Steeds, joyous, with tails like
peacocks 5 plumes.
Let no men check thy course as fowlers stay the bird : pass
o 5 er them as o ? er desert lands.
2 He who slew Yritra, burst the cloud, brake the strongholds
and drave the floods,
Indra who mounts his chariot at his Bay Steeds 5 cry, shatters
e 5 en things that stand most Arm.
3 Like pools of water deep and full, like kine thott clierishest
thy might]
.Like the milch-cows that go well-guarded to the mead, like
water-brooks that reach the lake.
4 Bring thou us wealth with power to strike, our share 5 gainst
him who calls it his.
Shake, Indra, as with hooks, the tree for ripened fruit, for
wealth to satisfy our wish.
5 Indra, self-ruling Lord art thou, good Leader, of most glorious
fame.
So, waxen in thy strength, 0 thou whom many praise, be thou
most swift to hear our call.
4 The golden Bull ; Indra as the Sun.
5 Qirt with the bright: surrounded by flashes of light. With tawny steed#:
or by means of the tawny pressing-stones, i, e. inspirited by draughts of the
expressed Soma juice.
1 Tails lihe peacock*splumes: trailing clouds with fringes of purple and gold,
'3 Mice pools of water: the meaning appears to be, as Prof. Ludwig suggests :
thy mental power is as inexhaustible as the water in deep springs, as safe from
harm as carefully guarded cows that go without straying to their pasture, and
ever full like streams that pour water into a lake. Professor Wilson, follow¬
ing Sftyana, paraphrases thus : 4 Thou cherishest the celebrator of the pious rite
as (thou liliest) the deep seas (with water); or as a careful herdsman (cherishes)
the cows : (thou imhibest the Soma) as cows (obtain) fodder, and the juices
flow into thee) as rivulets flow into a lake.’ A r ratu } which I have rendered by
* might/ means power, either mental or bodily, and sometimes also, especially
in later works, a sacrificial ceremony, S&yana has filled up supposed ellipses*
in, the most arbitrary way.
IIYMN 47 !]
THE RIG VEDA. * 3 'Iff
HYMN XLYI. ' ’ i nd ™
Of thee, the Bull, the Warrior, Sovran Euler, joyous and fierce*
.ancient and ever youthful,
The undecaying One who wields the thunder, ren&wned and!
great, great are the exploits, Indra.
2 Great art thou, Mighty Lord, through manly vigour, 0 fierce
One, gathering spoil, subduing others,
Thyself alone the universe’s Sovran; so send forth men to
combat and to rest them.
3 He hath surpassed all measure in his brightness, yea, and the
Gods, for none may be his equal.
Impetuous Indra in his might exceedeth wide vast mid-air and
heaven and earth together.
4 To Indra, even as rivers to the ocean, flow forth from days of
old the Soma juices;
To him wide deep and mighty from his birth-time, the well of
holy thoughts, all-comprehending.
5 The Soma, Indra, which the earth and heaven bear for thee as
a mother hears her infant,
This they send forth to thee, this, vigorous Hero ! Adhvaryus
purify for thee to drink of.
HYMN XLVIL indra.
Deink, Indra, Marut-girt, as Bull, the Soma, for joy, for rap¬
ture even as thou listest.
Pour do.wn the flood of meath within thy belly : thou from of
old art King of Soma juices.
2 Indra, accordant, with the banded Maruts, drink Soma, Hero,
as wise Vritra-slayer.
Slay thou our foemen, drive away assailants and make us safe
on every side from danger.
3 And, drinker at due seasons, drink in season, Indra, with friend- .
ly Gods, our pressed-out Soma.
The Maruts following, whom thou madest sharers, gave thee
the victory, and thou slewest Vritra.
4 Drink Soma, Indra, banded with the Maruts who, Maghavany
strengthened thee at Ahi’s slaughter,
’Gainst Sambara, Lord of Bays! in winning cattle, and now re¬
joice in thee, the holy Singers.
3 Impetuous : or, according to Sftyana, whom Professors Wilson and Ludwig
follow, ‘ drinker of the spiritless Soma juice,’ 4 er dee auch die somatrester/
4 In id inning cattle N -q-.-. stolen kine, the vanished rays of light,
or, generally, in battle ■ of drought.
MB . THE HYMNS OF [BOOK III,
5 The Bull whose strength hath waxed, whom Maruts follow,
free-giving I'ndra, the celestial Ruler,
Mighty, all-conquering, the victory-giver, him let us call to
fjran£ us new protection.
HYMN XLVIIL Indra.
Soon as the young Bull sprang into existence he longed to
taste the pressed-out Soma's liquor.
Prink thou thy fill, according to thy longing, first, of the
goodly mixture blent with Soma,
% That day when thou wast born thou, fain to taste it, drankest
the x^lant's milk which the mountains nourish.
That milk thy Mother first, the Dame who bare thee, poured
for thee in thy mighty Father's dwelling.
3 Desiring food he came unto his Mother, and on her breast
beheld the pungent Soma.
Wise, he moved on, keeping aloof the others, and wrought
great exploits in his varied aspects.
4 Fierce, quickly conquering, of surpassing vigour, he framed
his body even as he listed.
E'en from his birth-time Indra conquered Tvashtar, bore off
the Soma and in beakers drank it.
t> Call we on Maghavan, auspicious Indra, best Hero in the
fight where spoil is gathered ;
The Strong, who listens, who gives aid in battles, who slays
the Yjritras, wins and gathers riches,
HYMN XL IX, Indra.
Great Indra will I laud, in whom all people who drink the
Soma have attained their longing ;
Whom, passing wise, Gods, Heaven and Earth, engendered,
formed by a Master's hand, to crush the Vritras,
5 'This stanza recurs in VI. 19, 11.
1 The young Bull: Indra.
% Which the mountains nourish : the Soma plant is said to have grown on
the hills. Thy Mother: Aditi. Thy mighty Bather: according to the later my¬
thology Kasyapa was the husband of Aditi and father of Indra and the other
deities, and S&yana says that in this passage Kasyapa is intended. But it
seems almost certain that Tvashtar, whom Indra conquered at his birth, is
here referred to as his mighty Father. See Bergaigne, La Religion Vidigue,
III. 58 ff,
1 Formed by a Master's hand: or fashioned by Viblivan one of the Ribhus.
According to Sftyana, appointed by Brahxnft for the government of the* world.
-The Vritras : Vritra and similar fiends, or, generally, the enemies of the Gods
and Aryans.
HYMN 50 .] TIIE RIG VEDA, 3^
2 Whom, most heroic, borne by Tawny Coursers, - verily none
subdueth in the battle; *
Who, reaching far, most vigorous, bath shortened the Dasyu’s
life with Warriors bold of spirit. >■ - ^ J
3 Victor in fight, swift mover like a war-horse, pervading both
worlds, rainer down of blessings,
To be invoked in war like Bhaga, Father, as ’twere, o£ hymns,
fair, prompt to hear, strength-giver.
4 Supporting heaven, the high back of the region, his car fg
Vayu with his team of Vasus.
Illumining the nights, the Sun’s creator, like Dhishana he
deals forth strength and riches.
5 Call we on Maghavan, auspicious Indra, best Hero in the fight
where spoil is gathered;
The Strong, who listens, who gives aid in battles, who slays
the Vritras, wins and gathers treasure.
HYMH L. Indra.
Let Indra drink, All-bail ! for his is Soma,—the mighty Bull
come, girt by Maruts, hither. '
Far-reaching, let him fill him with these viands, and let our
offering sate his body’s longing.
2 I yoke thy pair of trusty Steeds for swiftness, whose faithful
service from of old thou lovest.
Hero, fair of cheek! let thy Bay Coursers place thee : drink
of this lovely well-effused libatiou.
3 With milk they made Indra their good Preserver, lauding for
help and rule the bounteous rainer.
Impetuous God, when thou, hast drunk the Soma, enraptured
send us cattle in abundance.
2 With Warriors bold of spirit; his allies the Maruts.
4 His car is Vdt/n : the construction of the first hemistich is difficult:
and the sense is doubtful. The meaning may be, as V&yu the God of wind
moves like a chainot on high drawn by the coursers of the air, so Indra
moves accompanied by the Vasus or Maruts.
Like JDhishand : the Wish-Goddess, a deity presiding over prosperity. See
I. 96. 1, note ; IV. 34. I ; V. 41. 8.
1 All-hail /; I take svdhd here as an exclamation addressed to Indra*
S&yaaa explains the word by svdhdkrikmimam somum, (let Indra drink) this.
Soma offered with Sv&hd.
3 With milk ; with libations of Soma juice mingled with milk.
24
370 THE HYMNS OF [BOOK III.
4 With kine and horses satisfy this longing; with very splendid
bounty still extend it.
Seeking the light, with hymns to thee, 0 Indra, the Kusikas
havQ) brought their gift, the singers.
, 5 Call we on Maghavan, auspicious Indra, best Hero in the fight
where spoil is gathered ;
. The Strong, who listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches.
> HYMN LL Indra.
High hymns have sounded forth the praise of Maghavan, sup¬
porter of mankind, of Indra meet for lauds ;
Him who hath waxen great, invoked with beauteous songs,
Immortal One, whose praise each day is sung aloud.
2 To Indra from all sides go forth my songs of praise, the Lord
of Hundred Powers, strong, Hero, like the sea,
Swift, winner of the booty, breaker-down of forts, faithful and
ever-glorious, finder of the light.
3 Where battle’s spoil is piled the singer winneth praise, for
Indra taketh care of matchless worshippers.
He hr Vivasvan’s dwelling findeth his delight: praise thou the
ever-conquering slayer of the foe.
4 Thee, valorous, most heroic of the heroes, shall the priests
glorify with songs and praises.
Full of all wondrous power he goes to conquest: worship is
his, sole Lord from days aforetime.
» 5 Abundant are the gifts he gives to mortals : for him the earth
bears a rich store of treasures.
The heavens, the growing plants, the living w T aters, the forest
trees preserve their wealth for Indra.
6 To thee, 0 Indra, Lord of Bays, for ever are offered prayers
and songs: accept them gladly.
As Kinsman think thou of some fresh assistance; good Friend,
give strength and life to those who praise thee.
7 Here, Indra, drink thou Soma with the Maruts, as thou didst
drink the juice beside Saryata.
Under thy guidance, in thy keeping, Hero, the singers serve,
skilled in fair sacrifices.
4 This stanza Ib found also in Hymn XXX. 20 of this Book.
3 In Vivasvdn’s dwelling: in the sacrificial chamber of the worshipper.
See III, 34. 7.
7 Shydta; said by Sfiyatia to have been a son of Sary&ta who was
perhaps the same as {Sary&ti, a son of Manu Yaivasvata. See I. 51.12 ; 112. 17
HYMN 52 .] TR* HIQYSDA.
Bfl
8 So eagerly desirous drink the Soma, our juice, 0 Indra, with
thy friends the Mar'uts,
Since at thy birth all Deities adorned thee for the great fight,
0 thou invoked of many. -
9 He was your comrade in your 2eal, 0 Maruts i they, rich in
noble gifts, rejoiced in Indra.
With them together let the Vifitra-slayer drink in his home the
worshipper’s libation.
10 So, Lord of affluent gifts, this juice hath been expressed for
thee with strength :
Drink of it, thou who lovest Song,
11 Incline thy body to this juice which suits thy Godlike nature
well;
May it cheer thee who lovest it.
12 Brave Indra, let it work through both thy flanks, and through
thy head by prayer,
And through thine arms, to prosper us,
HYMN LIL Indra,
Indra, accept at break of day our Sonia mixt with roasted
2
5
6
corn,,.
With groats, with cake, with eulogies.
Accept, 0 Ineira, and enjoy the well-dressed sacrificial cake;
Oblations are poured forth to thee.
Consume our sacrificial cake, accept the songs of praise we sing,
As he who Woos a ccepts his bride.
Famed from of old, accept the cake at our libation poured at
dawn, ■
For great, 0 Indra, is thy power.
Let roasted corn of our midday libation, and sacrificial cake
here please thee, Indra,
What time the lauding singer, keen of purpose and eager as a
bull, with hymns implores thee.
At the third sacrifice, 0 thou whom many praise, give glory
to the roasted corn and holy cake.
With offered viands and with songs may we assist thee, Sage,
whom Vaja and the Ribhus wait upon.
8 For the great fight; the battle with Vritra and the demons of drought.
1 With groats , with cdhe: harambkinam ctpdpdvantctm ; haramMxt is coarse¬
ly ground corn, or meal mixed with curds, a kind of gruel i apUpd is a cake
made of flour.
Stanzas 1—4, in G&yatrl metre, accompany the morning offeringstanza 5,
in TMshtup, the offering of noon ; and 6, in Jagati, the evening libation.^
6 Give glory ; honour by accepting. Vdja and the Ribhus: the three Ilibhus.
372 TIIE HYMNS OF [BOOK UL
7 The groats have wo prepared for thee with Pushan, com for
thee, Lord of Bay Steeds, with thy horses.
Eat thou the meal-cake, banded with the Maruts/ wise Hero,
Vrit^a-slayer, drink the Soma.
8 Bring forth the roasted corn to meet him quickly, cake for
the bravest Hero mid the heroes.
Indra, may hymns accordant with thee daily strengthen thee,
Bold One, for the draught of Soma.
HYMN LIIL Indra, Parvata, Etc.
On a high car, 0 Parvata and Indra, bring pleasant viauds,
with brave heroes, hither.
Enjoy the gifts, Gods, at our sacrifices: wax strong by hymns,
rejoice in oar oblation.
2 Stay still, 0 Maghavan, advance no farther: a draught of
well-pressed Soma will I give thee.
With sweetest song I grasp, 0 Mighty Indra, thy garment's
hem as a child grasps his father's.
3 Adhvaryu, sing we both; sing thou iii answer: make wc a
laud acceptable to Indra.
Upon this sacrifieer's grass be seated: to Indra shall our eulogy
be uttered.
4 A wife, 0 Maghavan, is home and dwelling : so let thy Bay
Steeds yoked convey thee hither.
Whenever we press out for thee the Soma, let Agni as our Herald
speed to call thee.
5 Depart, 0 Maghavan; -again come hither : both there and here
thy goal is, Indra, Brother,
Where thy tall chariot hath a place to rest in, and where thou
loosest thy loud-neighing Courser.
7 With PtUhan : because karambhd, groats or gruel, is the usual offering to
that God. Com: for Indra 1 a horses.
In addition to Indra and his frequent associate Parvata, the Genius of the
mountains and clouds, the Goddess V&k or Speech (stanzas 15, 16), and the
several parts of the chariot or wain (17—20) are regarded as the deities or
objects reverently mentioned ov addressed in this hymn.
1 With brave heroes,’ accompanied, or followed by heroic sons.
3 Adhvaryu, sing we both ; the Ho tar calls on the Adhvaryu to join him in
the performance of the ceremony.
4 A wife, . is home and dwelling: or, perhaps, ‘Wife, Maghavan, is home,
so is this chamber that is, Indra is to regard the sacrificial chamber as his
home for the present, until he returns to his consort and Ins other home in
heaven.
TEE RIO VEDA,
373
8YMX 53 ,]
6 Thou hast drunk Soma, Indra, turn thee homeward; thy joy
is in thy home, thy gracious Consort;
Where thy tall chariot hath a place to rest in, and thy strong
Courser is set free with guerdon. *
7 Bounteous are these, Angirases, Yirupas : the Asura's Heroes
and the Sons of Heaven.
They, giving store of wealth to Yisvamitra, prolong his life
through countless Soma-pressings.
8 Maghavan weareth every shape at pleasure, effecting magic
changes in his body,
Holy One, drinker out of season, coming thrice, in a moment,
through fit prayers, from heaven.
9 The mighty sage, God-born and God-incited, who looks on men,
restrained the billowy river.
When Visvamitro, was SucLWs escort, then Indra through the
Kusikas grew friendly.
10 Like swans, prepare a song of praise with pressing-stones, glad
in your hymns with juice poured forth in sacrifice.
Ye singers, with the Gods, sages who look on men, ye Kusikas,
drink up the Soma's savoury meatb.
11 Come forward, Kusikas, and be attentive; let loose Sudan's
horse to win him riches.
East, west, and north, let the King slay the foeman, then at
earth's choicest place perform his worship.
12 Praises to Indra have I sung, sustainer of this earth and heaven.
This prayer of Yisvamitra keeps secure the race of Bharatas.
6 Thy gracious Consort: Indrftui. With guerdon: with com and water.
7 Professor Wilson, following fchlyana, paraphrases ; ‘These sacrifices are
(BJiojas), of whom the diversified Angirases (are the priests): and the heroic
sons of the expeller (of the foes of the Gods) from heaven, bestowing riches upon
ViSvAmitra at the sacrifice of a thousau 1 '••--■‘■rr.*'. r—v— his life.’ The Bhojas
(bounteous ones) are said to be the K v ■ ’■ of Sud&s, and the
diversified Angirases MedMtithi and the rest of the race of Angiras. ‘ The Asura,’
explained by SAyapa as the expeller of the foes of the Gods from heaven, is said
to be Bttdra, and his sons are the Maruts. The Virfipas are connected with
Angiras in X, 62. 5., and a Vivfipa ia mentioned in I. 45. 3. and VIII. 64. 6.
8 DrinJcer out of season: drinking the celestial Soma whenever he wishes,
irrespectively of the appointed times for libations on earth. Thrice ; to the
three daily libations.
9 The mighty sage: YifwAmitra. See III. 33, note. #
11 In this and the two following stanzas the priests implore the aid of Indra
for King SudAs who is going forth to battle.
Earth's choicest place: th§, altar,
12 The race of Bharatas : the descendants of VisvAmitra, Bharata being the
son of the celebrated SakuntalA who was Yisvtoitra’s daughter by the Apser
ras MenA*
$ee Vedic India (Story of the Nations series), pp. 319 ft
THE HYMNS OF
m
[BOOK IlL
13 The Visvamitras have sung forth this prayer to luclra Thunder-
armed :
So let him make us prosperous.
14 Amongst he Kikatas what do thy cattle ? They pour no milky
draught, they heat no caldron.
Bring thou to us the wealth of Pramaganda; give up to us 0
Maghavan, the low-born.
15 Sasarpart, the gift of Jamadagnis, hath lowed with mighty
voice dispelling famine.
The Daughter of the Sun hath spread our glory among the
Gods, imperishable,'deathless.
16 Sasarpari brought glory speedily to these, over the generations
of the Fivefold Race;
Daughter of Paksha, she bestows new vital power, she whom
the ancient Jamadagnis gave to me.
’rf likf KtkcUas : the non-Aryan inhabitants of a c-vrit-v A .\.V, TCosala
or Oudhj usually identified with South Bihar. The-,.,,
bestowed by Indra are unprofitable when in the possession of men who do not
worship the Aryan Gods. Pramaganda : the prince of the Kfatas * accord¬
ing to Sayan a the word means < the son of the usurer/ V* 5 * Ceoul
15 Sasarpari the gift of famadagnis: according to Sftyana, Sasarpari fswifflv
moving, or gliding everywhere), is a name or an epithet of V&k Voice ?
of + s ?. rya the Sun - The
latxon of Sfiyana s quotation from Shadgurusishya's Commentary on the
AxiukramamB, as given with an addition inWebb's Indizche art
ing the two verses beginning “ Sasarparih” those acquainted with 'antiou tv
tell a story. At a sacrifice of king Saudtea the power andsDeenh of J*
*•7 completely vaaquished by Sakti, Bon of Vaaish th a fm,d the Ion of
Gfidhi (visvanutra) being so overcome became deiec+^ri" TKc t i *
drew from the abode of the sun a w called “S^tvi ”Th!
BrahmA, or of the sun, and gave her to him Then that V w « of
apretct ( approach’ (see verse 111 iw i with the words up-
Voice, he paid homage to the Jamadagnfs tbe
beginning f Sasarparih ’.—0 S Texts T a sing miem with the two verses
with Prof. Roth who thinks thaTsalroarf “ ” 1clil,e(3 to W
?ll r ^ l ° 4eh H oaanot be re e^dod as entirety safcSactorv “ COm ‘
ar ° h iBhiS Wh0 biasing fire.
perioTof ftfaSJ*®'’ that k ’ ° f the Sw w!w light and dark
f
HYMN 53.] TUB RIG VEDA, 375
17 Strong be the pair of oxen, firm the axles, let not the pole slip
nor the yoke be broken.
May Indra keep the yoke-pins from decaying : attend ns, thou
whose fellies are uninjured,
18 0 Indra, give our bodies strength, strength to the bulls who
draw the wains,
Strength to our seed and progeny that they may live, for thou
art he who giveth strength.
19 Enclose thee in the heart of Khayar timber, in the car wrought
of Sinsapd, put firmness.
Show thyself strong, 0 Axle, fixed and strengthened : throw us
not from the car whereon we travel.
20 Let not this sovran of the wood leave us forlorn or injure us,
Safe may we be until we reach our homes and rest us and un¬
yoke.
21 With various aids this day come to us, Indra, with best aids
speed us, Maghavan, thou Hero.
Let him who hateth us fall headlong downward i him whom
we hate let vital breath abandon.
22 He heats his very axe, and then cuts a mere Semal blossom off.
0 Indra, like a caldron cracked and seething, so he pours out
foam.
17 In this and the three following stanzas Visvdmitra being about to depart
from King Sudds’s sacrificial hall blesses, or invokes good luck for, the several
parts of the chariot or wain on which he is going to travel.
Attend us : the chariot is here addressed.
19 Khayar timber; the hard wood of the Khadira, or Acacia Catechu, of
which the pin of the axle was 'made. Sinsapd : Dalbergia Sisu, also a com¬
mon timber-tree.
20 This sovran of the wood: the timber of which the body of the car is made.
21 Prof. Roth is of opinion that this hymn consists of fragments composed
by Visvdmitra or his descendants at different dates, and that the verses (9—
13), in which that Ilishi represents himself and the Kusikas as being the priests
of Sudds are earlier than the concluding verses (21—24), which consist of im¬
precations directed against Vasishtha. These last verses, he remarks, contain
an expression of 'wounded pride, and threaten vengeance against an enemy
who had come into possession of some power or dignity which Visvdmitra him¬
self had previously enjoyed. With regard to the relations between Visvd-
mitra and Vasishtha as priests of Sudds, see Muir’s Original Sanskrit Texts, I.
pp. 371
22 Professor Wilson remarks : f The construction is elliptical: the ellipse is
supplied by the scholiast, as the tree is- cut down by the axe so may the enemy
be cut down as one cuts off without difficulty the flower of the Simbala. so
may he be destroyed : as the cauldron when struck, and thence leaking, scat¬
ters foam or breath from its mouth, so may that hater, struck by the power
of my prayer, vomit foam from his mouth.’ The phrases are probably, &s
Ludwig explains, merely proverbial expressions for threats full of sound and
fury followed by insingnificant results.
The Semal (Simbala) is the Silk-cotton tree. ......
376 THE HYMNS OF [BOOK IlL
23 Men notice not the aiTow, 0 ye people; they bring the red
beast deeming it a bullock.
A sluggish steed men run not with the courser, nor ever lead
an ags before a charger.
24c These men, the sons of Bharata, 0 Indra, regard not severance
or close connexion.
They urge their own steed as it were another’s, and take him,
swift as the bow’s string, to battle.
HYMN LIY. Visvedevas.
To him adorable, mighty, meet for synods, this strengthening
hymn, unceasing, have they offered.
May Agni hear us with his homely splendours, hear us, Eter¬
nal One, with heavenly lustre.
2 To mighty Heaven and Earth I sing forth loudly: my wish
goes out desirous and well knowing
Both, at whose laud in synods, showing favour, the Gods re¬
joice them with the living mortal.
. 23 Men notice not the arrow: or, according to Sftyana, ‘men heed not the
destroyer,’ i. e. the power of Visv&mitra who will destroy his enemies is not
known to, or regarded by, his opponents.
They fo'ing the red 6 east: the meaning of lodluim is uncertain. S&yana ex¬
plains it as lubdham , desirous (that his penance might not be frustrated).
Prof. Roth suggests that lodhdm means red, and denotes an animal of some
kind contrasted with pa&il (a tame or sacrificial animal, a bullock), so that the
clause would have somewhat the same meaning as * they look on the wolf as if
it were a hare.’ Durga, the commentator on the Nirukta, says : ‘ The text in
which this word (lodhti) occurs is a verse expressing Hatred of Vasishtha. But
X am a K&pishlhala of the family of Vasishtha; and therefore do not interpret
it.’ See Muir’s 0. & Texts, I. pp. 344, 372.
Deeming it a Wloch; according to S&yana, thinking the sage, Visvftmitra,
who kept silence of his own accord to be merely stupid like some inferior ani¬
mal. In the secoad line the rivalry of Vasishtha with himself appears to be
ridiculed.
• 24 The son of Bharata: descendants and adherents of Visv&mitra. Prof.
Wilson, following S&yana, paraphrases the stanza: e These sons of Bharata,
Indra, understand severance (from the Vasishthas), not association (with
them); they urge their steeds (against them) as against a constant foe ; they
bear a stout bow (for their destruction) in battle.’ The word dranam, strange,
foreign, another’s, gives no intelligible sense. Prof. Ludwig suggests in its place
Jcaranam, an ever-ready helper. Dr. Muir suggests that the word may mean
‘as if to a distance.* -
} To him: Agni. Meet for synods; to be worshipped in sacrificial assem¬
blies. May Agni hear us: both as terrestrial fire used for sacrifice and
domestic purposes and as celestial fire in the form of the Sun. They ,* the
priestly singers.
2 Knowing loth: recognizing the greatness of Heaven and Earth, The liv*
mg mortal ; eaen as worshippers.
HYMN 54 .] THE pGVEDA* S77
3 0 Heaven and Earth, may your great law be faithful; he ye
our leaders for our high advantage.
To Heaven and Earth I offer this my homage, with food, 0
Agni, as I pray for riches. *
4 Yea, holy Heaven and Earth, the ancient sages whose word
was ever time had power to find you ;
And brave men in the fight where heroes conquer, 0 Earth,
have known you well and paid yon honour.
5 What pathway leadeth to the Gods 1 Who knoweth this of a
truth, and who will now declare it %
Seen are their lowest dwelling-places only, hut they are in re¬
mote and secret regions.
6 The Sage who looketh on mankind hath viewed them bedewed,
rejoicing in the seat of Order.
They make a home as for a bird, though parted, with one same
will finding themselves together.
7 Partners though parted, with far-distant limits, on one firm
place both stand for ever watchful,
And, being young for evermore, as sisters, speak to each other
names that are united.
8 All living things they part and keep asunder; though bearing
up the mighty Gods they reel not.
One All is Lord of what is fixed and moving, that walks, that
dies, this multiform creation.
9 Afar the Ancient from of old I ponder, our kinship with our
mighty Sire and Father,—
5 Seen are their lowest dwelling-places: the constellations ; but the Gods
are also in mysterious and higher realms beyond, and who knows the path
that leads thither ?
6 The Sage who looketh on mankind: the all-seeing and omniscient Sun.
Them: Heaven and Earth. Bedewed: with the water above the firmament
and rain respectively. In the sent of Order: in the place which the eternal
Order of the Universe has assigned to them. They make a home: though
meeting together, they leave a space, like a bird's nest, between them.
7 Speak to each other names that are united: address each other or perhaps,
are addressed, by dual appellations, such as urvi, the Two Spacious Ones,
dydvdprithivii Heaven-Earth, etc.
8 One All: ‘We find mention in one hymn of a primordial substance or
unit out of which the universe was developed. This is ‘ the one thing * f 6kam)
which we have met with in connection with Aja, the Unborn (Book I. 164, 6,
46.), and which is also used synonymously with the universe in accordance
with the principle which is the key to much of the later mysticism that cause
and effect are identical. The poet endeavours, in a strain which preludes the
philosophy of the Upanishads, to picture to himself the first state of the
world, and the first signs of life and growth in it.’—Wallis, Cosmology of the
Bigveda } p. 58.
378 THE HYMNS OF [BOOK III.
Singing the praise whereof the Gods by custom stand on the
spacious far-extended pathway.
10 This laud, 0 Heaven and Earth, to you I utter: let the kind-
hearted hear, whose tongue is Agni,
Young, Sovran Rulers, Yaruna and Mitra, the wise and very
glorious Adityas.
11 The fair-tongued Savitar, the golden-handed, comes thrice from
• heaven as Lord in our assembly.
Bear to the Gods this song of praise, and send us, then, Savi¬
tar, complete and perfect safety.
12 Deft worker, skilful-handed, helpful, holy, may Tvashtar, God,
give us these things to aid us.
Take your delight, ye Ribhus joined with Pushan: ye have
prepared the rite with stones adjusted.
13 Borne on their flashing car, the spear-armed Maruts, the nim¬
ble Youths of Heaven, the Sons of Order,
The Holy, and Sarasvati, shall hear us: ye Mighty, give us
wealth with noble offspring.
14 To Vishnu rich in marvels, songs and praises shall go as singers
on the road of Bhaga,—
The Chieftain of the Mighty Stride, whose Mothers, the many
young Dames, never disregard him.
15 Indra, who rules through all his powers heroic, hath with his
majesty filled earth and heaven.
Lord of brave hosts, Fort-crushei*, Vritra-slayer, gather thou
up and bring us store of cattle.
16 My Sires are the N&satyas, kind to kinsmen; the Asvins }
kinship is a glorious title.
For ye are they who give us store of riches; ye guard your
gift uncbeated by the bounteous.
9 Singing the praise whereof: that is, with reference to which kinship with
our father Dyaus or Heaven the Gods themselves bear witness to its exis¬
tence.
11 Comes thriee: at the three daily sacrifices.
12 These things: for which we pray.
14 On the road.of Bhaga; or on the path of good fortune or felicity.
The. Chieftain of the Mighty Stride ; Vishnu as the Sun. The Mothers ,.
according to Sftyana, are the regions of space which generate all beings. S&-
yana supplies djhdm , command, after ydsya , whose, and Prof. Wilson renders
the passage accordingly, 'whose commands the many-blending regions of space,
the generators (of all beings) do nob disobey.’
16 My Sires are the Ndsatyas ; the Asyins regard me with fatherly affection,
Ye; the Asyins. Uncheated by the bounteous; never deceived by liberal men
ike us. ~ "
HYMN 55 .]
THE RIG VEDA.
379
17 This is, ye Wise, your great and glorious title, that all ye
Deities abide in lndra.
Friend, Much-invoked! art thou with thy dear Eibhus:
, fashion ye this our hymn for our advantage. n
18 Aryaman, Aditi deserve our worship : the laws of Vamna re¬
main unbroken.
The lot of childlessness remove ye from us, and let our course
be rich in kine and offspring.
19 May the Gods’ envoy, sent to many a quarter, proclaim us
sinless for our perfect safety.
May Earth and Heaven, the Sun, the Waters, hear us, and
the wide firmament and constellations.
20 Hear us the mountains which distil the rain-drops, and, rest¬
ing linn, rejoice in A fresheuing moisture.
May Aditi with the Adityas hear i;s, and Maruts grant us
their auspicious shelter.
21 Soft be our path for ever, well-provisioned: with pleasant
meath, 0 Gods, the herbs besprinkle.
Safe be my bliss, 0 Agui, in thy friendship : may I attain
the seat of foodful riches,
22 Enjoy the offering; beam thou strength upon ns; combine
thou for our good all kinds of glory.
Conquer in battle, Agni, all those foe men, and light us every
day with loying-kindness.
HYMN LV, Visvedevas.
At the first shining of the earliest Mornings, in the Cow’s
home was born the Great Eternal.
Now shall the statutes of the Gods be valid. Great is the
Gods’ supreme and sole dominion.
17 Abide in lndra: not, as Sftyana explains, in the sphere or world of
lndra. The meaning is, as Professor Luclwig points out, that the glory of
the Gods consists in their recognition as forming a part of the true, supreme
and all-embracing divine principle, in which, as the Absolute God, all their
individual attributes are absorbed and vanish,
Fashion ye ; perhaps merely, give a favourable issue to,
19 The Gods' envoy: Agni.
21 With pleasant meath: with refreshing rain.
1 In the Cow's home: in the firmament or heaven, the place of the
mystical Cosmic Cow. The Great Eternal: the two adjectives are in the
neuter gender without a substantive. S&yana supplies jyotih, light, in the
form of the Sun. Great is, etc. * Great’ and incomparable is the divine
nature of the gods.’—Muir.
380 THE HYMNS OF [WOK 111
2 Lot not the Gods here injure us, 0 Agni, nor Fathers of old
time who know the region,
Nor the sign set between two ancient dwellings. Great is the
GodsJ, supreme and sole dominion.
3 My wishes fly abroad to many places: I glance back to the
ancient sacrifices. ,, .
Let ns declare the truth when fire is kindled. Great is the
Gods’ supreme and sole dominion.
4 King Universal, borne to sundry quarters, extended through
the wood be lies on couches.
One Mother rests: another feeds the Infant. Great is the
Gods’ supreme and sole dominion.
5 Lodged in old plants, he grows again in younger, swiftly within
the newly-born and tender.
Though they are unimpregned, ho makes them fruitful.
Great is the Gods’ supreme and sole dominion.
6 Now lying far away, Child of two Mothers, he wanders unres¬
trained, the single youngling.
These are the laws of Varuna and Mitra. Great is the Gods’
supreme and sole dominion.
7 Child of two Mothers, Priest, sole Lord in synods, he still pre¬
cedes while resting as foundation.
They who speak sweetly bring him sweet addresses. Great
is the Gods’ supreme and sole dominion.
2 The meaning of the atanza is, as Professor Ludwig says : May we be
able to calculate correctly the time of the Bun’s approach, that is, the
moment of his rising, when we should begin our sacred ceremonies. Let not
the Gods lead uS astray, or allow us to err, in this matter ; let not the
Fathers, or spirits of the departed, who are acquainted with the region in
which the Sun first appears, and who have transmitted their knowledge to
their descendants, nor the Sun himself (or, perhaps, Agni) deceive us. Two
ancient dwellings : 'heaven and earth, the homes respectively of Gods and
men.
3 I glance bach: so Prof. M, Muller translates the passage.
4 King Universal: Agni, the God of all Aryan men. To sundry quarters:
to various altars, for sacrificial purposes.
One Mother: the earth. Another: the heaven. Or, as Prof, Ludwig
suggests, the lower of the two fire-sticks remains still while the upper stick,
which is agitated, gives him life and strength.
5 Agni is latent in all plants, and from those that are old and decaying he
passes into the young and tender ones.
6 Far aivay: or, in the west, as Sftrya or the Sun when he has set.
He wanders : when he has risen again.
7 Priest: Agni, the herald who calls the Gods, the hotar or invoker.
, As foundation: as the root and basis of every religious act.
HYMN 55.]
THE R1GVEDA .
361
8 As to a friendly warrior when he battles, each thing that-
comes anear is seen to meet him.
The hymn commingles with the cow's oblation. Great is the
Gods 5 supreme and sole dominion. n
9 Deep within these the hoary envoy pierceth; mighty, he goeth
to the realm of splendour,
And looketh on us, clad iu wondrous beauty. Great is the
Gods 5 supreme and sole dominion,
10 Vishnu, the guardian, keeps the loftiest station, upholding
deal*, immortal dwelling-places.
Agui knows well ail these created beings. Great is the Gods 5
supreme and sole dominion.
11 Ye, variant Pair, have made yoursolves twin beauties : one of
the Twain is dark, bright shines the other;
And yet these two, the dark, the red, are listers. Great is
the Gods 5 supreme and sole dominion.
12 Whore the two Cows, the Mother and the Daughter, meet and
give suck yielding their lordly nectar,
1 praise them at the seat of law eternal. Great is the Gods’
supreme and sole dominion.
13 Loud hath she lowed, licking the other’s youngling. On what
world hath the Milch-cow laid her udder?
This Ila streameth with the milk of Order. Great is the Gods’
supremo and sole dominion.
14 Earth weareth beauties manifold: uplifted, licking her Calf
of eighteen months, she staudeth..
8 Agui is here represented as a champion who draws men to meet him as
a friend. The hymn, c ommuajles: penetrates, as it were, atid accompanies the
libation of milk and {Soma juice.
9 Within these ; plants in general. The hoary envoy: Agni, the ancieut
messenger between Gods and men. To the realm of sciendum'; to heaven as
the &un,
10 Loftiest station: in the zenith. Cf. X. 154. 5, 5.
11 Ye , variant Pair: Day and Night.
12 The two Cows ; Earth and Heaven, according to S&yana ; more pro¬
bably ISight and Morning are intended. The seat of law eternal: the altar,
the place of sacrifice appointed by everlasting law or twUS,
13 Loud hath she lowed: Heaven, as the .rain pours down. The other's
youngliuy, or calf, is Agni. On what world; no one knows where the rain
comes from. This lid: a name of the earth ; or lid may mean, with the
freshening draught (of rain),
14 Earthpadyd, according to S&yana, has this meaning. Uplifted.., .
she staudeth: apparently, Heaven, but according to B&yana, the Earth
elevated iu the form of the northern altar.
Her calf of eighteen months: or according to Sdyana’s alternative ex¬
planation, 1 her calf who protects the three worlds.' The calf is the Sun.
382 THE HYMNS OF [BOOK III.
Well-skilled I seek the seat of law eternal. Great is the Gods’
supreme and sole dominion.
*".5 Within a wondrous place the Twain are treasured; the one is
manifest, the other hidden.
One common pathway leads in two directions. Great is the
Gods 5 supreme and sole dominion.
16 Let the milch-kine that have no calves storm downward, yield¬
ing rich nectar, streaming, unexhausted,
These who are ever new and fresh and youthful. Great is the
Gods 5 supreme and sole dominion.
17 What time the Bull bellows in other regions, another herd
receives the genial moisture;
For lie is Bhaga, King, the earth’s Protector. Great is the
Gods 5 supreme and sole dominion.
18 Let us declare the Hero’s wealth in horses, 0 all ye folk : of
; this the Gods have knowledge.
Great is the
“Gods 5 supreme and sole dominionT
19 Tvashtar the God, the omniform Creator, begets and feeds' man¬
kind in various manner.
His, verily, are all these living creatures. Great is the Gods 7
supreme and sole'dominion.
20 The two great meeting Bowls hath he united : each of the
Pair is laden with his treasure.
The Hero is renowned for' gathering riches. Great is the
Gods’ supreme and sole dominion.
21 Yea, and on this our earth the All-Sustaincr dwells like a King
with noble friends about him.
In his protection heroes rest in safety. Great is the Gods’’
supreme and sole dominion.
15 Within a wondrous place: when Morning comes, Night is concealed
in some mysterious place to which Morning or Bay also retires in turn when
Night succeeds. From this mysterious prison Morning and Night come to
us by the same path, one departing as the other approaches.
16 The milch-kine tiutt have no calves: the heavy clouds which pour out
their fertilizing rain as cows yield their refreshing milk, hut which ar<?
unlike cows inasmuch as they have no calves.
17 The Bull: In'dra as Parj any a; the God of the rain cloud.
Another herd ; the fertilizing shower falls in other regions.
18 The number of Indra’s horses is variously stated. Here he is said to*
be drawn by six horses, the six seasons of the year, or by five at a time,, or
the seasons regarded as five by the combination of hmanta and §i§ira : the*
cold and the dewy seasons.
20 The two great meeting Bowls : the heaven and earth,, hemispherical in
appearance, which meet at the horizon. So the author of The Witness of the
speaks of ‘ the great bowl of the earth, which hollowed to the horizon/
THE BIG VEDA.
IiYkN 56-1
383
22 Bioh in their gifts'for thee are herbs and waters, and earth
brings all her wealth for thee, 0 Indra.
May we as friends of thine share goodly treasures. Great is
the Gods’ supt*eme and sole dominion. >
HYMN LYI. Vbvedevas.
Not men of magic skill, not men of wisdom impair the Gods’
first sbedfast ordinances.
Ne’er may the earth and heaven which know not malice, nor
* the fixed hills, be bowed by sage devices.
2 One, moving not away, supports six burthens: the Cows pro¬
ceed to him the true, the Highest.
Near stand three Mighty Ones who travel swiftly : two are
concealed from sight, one is apparent.
3 The Bull who wears all shapes, the triple-breasted, three-ud-
dered, with a brood in many places,
liuleth majestic with his triple aspect, the Bull, the Everlast¬
ing Ones’ impregner.
4 When nigh them, as th eir tracer he observed them : he called
aloud the dear name of Adityas.
The Goddesses, the Waters, stayed to* meet him: they who
were wandering separate enclosed him.
5 Streams ! the wise Gods have thrice three habitations. Child
of three Mothers, he is Lord in synods*
22 The All-Snstainer: Indra.
1 The statutes of the Gods are’unalterable’;- they stand fixed for ever like
the benignant heaven and earth and like the mountains that never can be
moved.
2 The meaning of the-stanza is-uncertain* According, to Sftyana, the one,
moving not away, is the stationary year which sustains the load of the six
seasons, and the Cows are the solar rays which pervade the year, or the Sun.
as its representative. Professor Ludwig.thinks that Tvashtar may be intend¬
ed, and that the cows may be the’ consorts of’ the God's who * are generally
represented as beiring him company. Three Mighty Ones: according to
SAyana, heaven, the firmament,.and the earth, of which the eaith is fully
visible and the first two are only seen imperfectly. Who travel swiftly : this
is Sityana’s explanation of dtydh\ coursers ; but the meaning is not clear.
3 The Bull: the God who presides over the year. The-three breasts and
the three udders are probably heaven, the firmament, and’the earth. His
triple aspect ."thesix seasons, reduced 1 by combination to three,the hot season,
the rains, and the cold season. The Everlasting Ones, according to Sayana,
are the plants : but the three Mighty Ones, or the Waters,, may be intended.
4 //.V.V” r.~ P-^-ywor Ludwig, says, Agni as Savitar, the God pre¬
siding ■ ■■ ■ 1 ■» T ■ Adityas Here appear to He the months.
5 T) each of the three worlds having three subdivi¬
sions. Child of three Mothers : Agni as Savitar. appears to. be meant, the
three mothers being, perhaps, the three* seasons. According to Sayana,
trimltti here means 'the measurer of the three-(worlds),’ the Sun. Ladies
of the Waters i * I1&, Saraavati;. and’ Bh&rati. Thrice : at the* three daily
sacrifices.
384 ' TEE HYMNS OF [BOOK UL
Three are the holy Ladies of the Waters, thrice here from
heaven supreme in our assembly.
6 Do thou, 0 Savitar, from heaven thrice hither, three times a
day* send down thy blessings daily.
Send us, 0 Bhag i, triple wealth and treasure; cause the two
worlds to prosper us, Preserver I
7 Savitar thrice from heaven pours down abundance, and the
fair-handed Kings Vanina, Mitra;
And spacious Heaven and Earth, yea, and the Waters, solicit
wealth that Savitar may send us.
:8 Three are the bright realms, best, beyond attainment, and
three, the Asura’s Heroes, rule as Sovrans,
Holy and vigorous, never to be injured. Thrice may the Gods
from heaven attend our synod.
HYMN LVII. Visvedevas.
Mr thought with fine discernment hath discovered the Cow
who wanders free without a herdsman,
Her who hath straightway poured me food in plenty *. Indra
and Agni therefore are her praisers.
2 Indra and Pushan, deft of hand and mighty, well-pleased have
drained the heaven's exhaustless udder.
As in this praise the Gods have all delighted, may I win bles¬
sing here from you, 0 Vasus.
3 Fain to lend vigour to the Bull, the sisters with reverence re¬
cognize the germ within him.
The Cows eome lowing hither to the Youngling, to him endued
with great and wondrous beauties.
6 Cause the two worlds I follow Prof. Ludwig in taking dhishane as an
.accusative.
8 The bright realms: heaven, divided into three. The A sura'a Heroes:
according to S£yana, Agni, Y&yu, and Surya.
Thisjiymu and the five following are attributed to the ftishi Visvamitra.
1 With fine discernment: the participle viv Herein in the masculine form ap¬
pears to he used instead of the feminine form with manisM , thought. S&-
yaua reads manisMm in the accusative case, and following himfProfessor Wil¬
son translates : * May the discriminating Indra apprehend my glorification (of
the Gods), which is free as a milch-cow grazing alone, without a cowherd.’
The Cow: Ydlc, Voice or Speech, the voice of prayer and praise which the poet
proceeds tc v ‘V^-v 1 employ, and which Indra and Agni are said to
approve an . 1 ■ ’■ acceptance.
% As in \ ^ . . ■: is no substantive in the text. S^'ina supplies
redgtUt, altar.
3 The Bull .- Agni. The sisters: the fingers which produce the fire by fric¬
tion. The germ, within him: Agni’s fructifying power. The Youngling:
Agni. According to S&yana the Cows are the plants which spring up in the
vegetable world, adorned with all its various products, as cows go eagerly to
their calves. !
THE JUG VEDA.
BYMN 5 $,]
385
4 Fixing with thought, at sacrifice, the press-stones, I bid the
„ well-formed Heaven and Earth come hither;
For these thy flames, which give men boons in plenty, rise up
on high, the beautiful, the holy, ,
5 Agni, thy meath-sweet tongue that tastes fair viands, which
among Gads is called the far-extended,—
Therewith make all the Holy Ones be seated here for our help,
and feed them with sweet juices.
6 Let thy stream give us drink, 0 God, O Agni, wonderful and
exhaustless like the rain-clouds.
Thus care for us, 0 Vasu Jatavedas, show us thy loving-kind¬
ness, reaching all men.
*
HYMN LVIIL Asvins.
The Ancient's Milch-cow yields the things we long for: the
Son of Dakshina travels between them.
She with the splendid chariot brings refulgence. The praise
of Ushas hath awoke the Asvins.
2 They bear you hither by well-ordered statute: our sacred
offerings rise as if to parents.
Destroy in us the counsel of the niggard: come hitherward,
for we have shown you favour,
3 With lightly-rolling car and well-yoked horses hear this, the
press-stone's song, ye Wonder-Workers.
Have not the sages of old time, ye Asvins, called you most
prompt to come and stay misfortune ?
4 Remember us, and come to us, for ever men, as their wont is,
invoeate the Asvins.
Friends as it were have offered you these juices, sweet, blent
with milk at the first break of morning.
5 Even through many regions, 0 ye Asvins—high praise is yours
among mankind, ye Mighty—
Come, helpers, on the paths which Gods have travelled: here
your libations of sweet, meath are ready.
4 T-hy flames: 0 Agni.
6 Jdtavedas : knowing all things that live or exist.
1 The Ancient’s Milch-cow : bounteous Ushas or Dawn, daughter of .an¬
cient Dyaus or Heaven. Dakshilid ; the sacrificial guerdon, personified.
Her son is Agni, the Sun who travels between heaven and earth.
2 They; our offerings of prayer and praise. Destroy %n us: remove from
us all illiberal thoughts, and let us be bounteous in our worship of the $ods.
5 Even tkrouyh many regions : come to us even from far away, although
many other worshippers also will try to detain you,
25
386 TUB HYMNS OF [BOOK III .
6 Ancient your home, auspicious is your friendship: Heroes,
your wealth is with the house of Jahnu.
Forming again with you auspicious friendship, let us rejoice
witli draughts of meath together.
7 0 Asvins, Very Mighty Ones, with Vayu and with his steeds,
one-minded, ever-youtliful,
N&satyas, joying in the third day’s Soma, drink it, not hostile,
Very Bounteous Givers.
8 Asvins, to you are brought abundant viands in rivalry with
sacred songs, unceasing.
Sprung from high Law your car, urged on by press-stones,
goes round the earth and heaven in one brief moment.
9 Asvins, your Soma sheds delicious sweetness : drink ye thereof
and come unto our dwelling.
Your cai', assuming many a shape, most often goes to the
Soma-pi'essex^s place of meeting.
HYMN LIX. Mitra.
Mitra, when speaking, stirreth men to labour: Mitra sustain-
eth both the earth and heaven.
Mitra behold eth men with eyes that close* not. To Mitra
bring, with holy oil, oblation.
2 Foremost be he who brings thee food, 0 Mitra, who strives to
keep thy sacred Law, Aditya.
He whom thou helpest ne’er is slain or conquered, on him,
from near or far, falls no affliction,
3 Joying in sacred food and free from sickness, with knees bent
lowly on the earth’s broad surface,
Following closely the Aditya’s statute, may we remain in
Mitra’s gracious favour.
{ 4 Auspicious and adorable, this Mitra was bom with fair dominion.
King, Disposer.
May we enjoy the grace of him the Holy, yea, rest in his pro¬
pitious loving-kindness.
5 The great Aditya, to be served with worship, who stirreth
men, is gracious to the singer.
■ 6 The house of Jahnu; the family of the Kusikas, of whom Jahnu was
the ancestor. * Jahnu’s children’ are mentioned as having been favoured
worshippers of the Asvins in Book I. 116. 19.
7 The third day's Soma: pressed out the day before yesterday, and in the
meantime left to ferment.
1 Stirreth men to labour; Mifcra being the God of Day, Cf. YII, 302,
&FMX GO.] TEE JUG VEDA, gS7
To Mitra, him most highly to be lauded, offer in fire oblation
that he loveth.
6 The gainful grace of Mitra, God, supporter of the rgce of man,
Gives splendour of most glorious fame.
7 Mitra whose glory spreads afar, he who in might surpasses
heaven,
Surpasses earth in his renown.
8 All the Five Races have repaired to Mitra, ever strong to aid.
For he sustaineth all the Gods.
9 Mitra to Gods, to living men, to him who strews the holy
„ grass,
Gives food fulfilling sacred Law.
HYMN LX. iiibhus.
Herb is your ghostly kinship, here, 0 Men: they came desir¬
ous to these holy rites with store of wealth,
With wondrous arts, whereby, with schemes to meet each
need,
Ye gained, Sudhan van’s Sons ! your share in sacrifice.
2 The mighty powers wherewith ye formed the chalices, the
thought by which ye drew the cow from out the hide,
The intellect wherewith ye wrought the two Bay Steeds,
through these, 0. Ribhus, ye attained divinity,
3 Friendship with Iudra have the Ribhus fully gained : grand¬
sons of Manu, they skilfully urged the work.
Sudhari van’s Children won them everlasting life, serving with
holy rites, pious with, noble acts.
4 In company with Indra come ye to the juice, then gloriously
shall your wishes be fulfilled.
Not to be paragoned, ye Priests, are your good deeds, nor
your heroic acts, Ribhus, Sudhauvan’s Sons.
5 0 Indra., with the Ribhus, Mighty Ones, pour down the Soma
juice effused, well-blent, from both thy hands.
Maghavan, urged by song, in the drink-offerer’s house rejoice
thee with the Heroes, with Sudhanvan’s Sons.
8 All the Five Faces: all Aryan men. h I
9 Gives food fulfilling sacred Law the food which enables men to offer the
appointed sacrifices. -^
1 Here is your ghostly kinship : here, in the sacrificial chamber where the
deities are worshipped, ye, Rib 1 ■ ■’-‘.f'.’V ~-n, are spiritually connected
with the G-ods as partakers of ■. They: the Ribhus. With
store of wealth : their great skill the ' wondrous arts ’ of the following line.
2 Sec X. 20. 2, 3, 6. .....
m the hymns of [book hi.
6 With Ribhu near, and Vaja, Indra, here exult, with Saehi,
praised of many, in the juice we pour.
These homes wherein we dwell have turned themselves to thee,
—devotions to the Gods, as laws of men ordain.
7 Gome with the mighty Ribhus, Indra, come to us, strengthen¬
ing with thy help the singer's holy praise;
At hundred eager calls come to the living man, with thousand
arts attend the act of sacrifice,
HYMN LXI. Ushas.
■ 0 Usbas, strong with strength, endowed with knowledge,
accept the singer’s praise, 0 wealthy Lady.
Thou, Goddess, ancient, young, and full of wisdom, moves b,
all-bounteous ! as the Law ordaineth.
2 Shine forth, 0 Morning, thou auspicious Goddess, on thy
bright car awaking pleasant voices.
Let docile horses of far-reaching splendour oonvey thee
hitherward, the golden-coloured.
3 Thou, Morning, turning thee to every creature, standest on
high as ensign of the Immortal,
To one same goal ever and ever wending : now, like a wheel,
0 newly-born, roll hither.
4 Letting her reins drop downward, Morning cometh, the
wealthy Dame, the Lady of the dwelling;
Bringing forth light, the Wonderful, the Blessed hath spread
her from the bounds of earth and heaven.
5 Hither invoke the radiant Goddess Morning, and bring with
reverence your hymn to praise her.
She, dropping sweets, hath set in heaven her brightness, and,
fair to look on, hath beamed forth her splendour.
6 From heaven, with hymns, the Holy One was wakened:
brightly to both worlds came the wealthy Lady,
To Morning, Agni, when she comes refulgent, thou goest
forth soliciting fair riches.
7 On Law’s firm base the speeder of the Mornings, ths Bull,
hath entered mighty earth and heaven.
Great is the power of Varuna and Mitra, which, bright, hath
spread in every place its splendour,
6 Bachi: Might, personified, the Consort of Indra,
7 The living man ; the worshipper.
3 The Immortal: the Sun.
4 Letting her reins drop: perhaps, sending down rays of light.
'7 The Bull* the Sun, who, as following the Dawns, may be said to urge
them onward.
MTM A f 62.]
WE MgTBDA.
m
HYMN LXIL Indra and Ottos,
YoiJR well-knoWn prompt activities aforetime needed no im¬
pulse from your faithful servant.
Where, Indra-Yanina, is now that glory wherewith ye
brought support to those who loved you?
2 This mail) most diligent, seeking after riches, incessantly
invokes you for your favour.
Accordant, Indra-Varuna, with Maruts, with Heaven and Earth,
hear ye mine invocation.
3 0 Indra-Yaruna, ours be this treasure, ours.be wealth, Maruts,
with full store of heroes.
May the Varutris with their shelter aid us, and Bharati and
Hotrli with the Mornings.
4 Be pleased with our oblations, thou loved of all Gods, Brihas-
pati;
Give wealth to him who brings thee gifts.
5 At sacrifices, with your hymns worship the pure Brihaspati—
I pray for power which none may bend—
6 The Bull of men, whom none deceive, the wearer of each
shape at will,
Brihaspati Most Excellent.
7 Divine, resplendent Pfishan, this our newest hymn of eulogy
By us is chanted forth to thee.
8 Accept with favour this my song, be gracious to the earnest
thought,
Even as a bridegroom to his bride.
The hymn consists of sis trichas or triplets, the deities of which are
severally (1) Indra and Vanina, (2) Brihaspati, (3) Pvtshan, (4) Savitar, (5)
Borna, (6) Mitra and Varuna.
1 This stanza is difficult on account of the uncertainty of the meaning of
thrimdyah in the first line and of sinam in the second. Professor Wilson
renders it: ‘ Iudra and Varuna, may these people who are relying upon you,
and wandering about (in alarm), sustain no injury from a youthful (adver¬
sary) ; for where is that reputation (you enjoy) on account that you bestow
sustenance on your friends ? ’ Professor Ludwig’s translation is to the follow¬
ing effect: 4 These that are counted yours, these whirling weapons, were
made not to be hurled at your dependent. Varuiia, Mitra, where is this your
glory, wherewith against your friends ye send your missile?’ My version
follows Professor Roth’s interpretation in the St. Petersburg Lexicon.
2 This man : the worshipper.
3 The VarMrts: guardian Goddesses ; the Consorts of the Gods, accord¬
ing to the Commentator. Bhdratt and Jffotrd: Goddesses presiding over
different departments of religious worship.
4 Brihaspati: Lord of Prayer. .
390 THE MG VEDA. IBOOK TIL
9 May lie who sees all living things, sees them together at a
glance,—
May he, may Pushan be our help.
10 May wp attain that excellent glory of Savitar the God ;
So may he stimulate our prayers.
11 With understanding, earnestly, of Savitar the God we crave
Our portion of prosperity.
12 Men, singers worship Savitar the God with hymn and holy
rites,
Urged by the impulse of their thoughts.
13 Soma who gives success goes forth, goes to the gathering-
place of Gods,
To seat him at the seat of Law.
14 To us and to our cattle may Soma give salutary food,
To biped and to quadruped.
15 May Soma, strengthening our power of life, and conquering
our foes,
In our assembly take his seat.
16 May Mitra-Varuna, sapient Pair, bedew our pasturage with
oil,
With meath the regions of the air.
17 Far-ruling, joyful when adored, ye reign through majesty of
might,
With pure laws everlastingly.
18 Landed by Jamadagni's song, sit in the place of holy Law ;
l)rink Soma, ye who strengthen Law.
10 This stanza is the S&vitrf, the G&yatri par excellence , * the celebrated verse
of the Vedas which forms part of the daily devotions of the Brahmans,, and
was first made known to English readers by Sir AV. Jones’s translation of a
paraphrastic interpretation ; he renders it, Let us adore the supremacy of that
divine sun, the godhead, who ilium mates all, from whom all proceed, to whom
all must return, whom we invoke to direct our understandings aright in our
progress towards his holy seat.’—AVilson. Bee Riyveda Sanhitd, Vol. III. p.
111 .
13 The gathering-place of Gods: the sacrificial chamber. The seat of Law;
the place where sacrifice ordained by eternal Law is performed.
16 With oil: with clarified butter, with fatness, that is, with fertilizing
rain. With month : ur with honey, that is with sweet refreshing dew.
18 Jainadugiti , may, according to Bay ana, be in tins place an epithet of
VFvfunitva, and mean c bv whom the lire lias been kindled ; ’or Jamadugni
may be another Uislii and the seer of the hymn.
BOOK THE FOURTH.
HYMN L Agni.
Thee, Agni, have the Gods, ever of one accord, sent hither
down, a God, appointed messenger, yea, with their wisdom
sent thee down.
The Immortal, 0 thou Holy One, mid mortal men, the God-
devoted God, the wise, have they brought forth, brought
forth the omnipresent God-devoted Sage.
2 As such, 0 Agni, bring with favour to the Gods thy Brother
Varuna who loveth sacrifice, the Chief who loveth sacrifice,
True to the Law, the Aditya who supporteth men, the King,
supporter of mankind.
3 Do thou, 0 Friend, turn hither him who is our Friend, swift
as a wheel, like two car-steeds in rapid course, Wondrous 1
to us in rapid course.
0 Agni, find thou grace for us with Varuna, with Maruts
who illumine all.
Bless us, thou Radiant One, for seed and progeny, yea, bless
us, 0 thou Wondrous God.
4 Do thou who knowest Varuna, 0 Agni, put far away from us
the God's displeasure.
Best Saerificer, brightest One, refulgent, remove thou far
from us all those who hate us.
5 Be thou, 0 Agni, nearest us with succour, our closest Friend
while now this Morn is breaking.
Reconcile to us Varuna, be bounteous: enjoy the gracious
juice; be swift to hear us.
6 Excellent is the glance, of brightest splendour, which the
auspicious God bestows on mortals,—
The God's glance, longed-for even as the butter, pure, heated,
of the cow, the milch-cow’s bounty.
7 Three are those births, the true, the most exalted, eagerly
longed-for, of the God, of Agni.
He came invested in the boundless region, pure, radiant,
friendly, mightily resplendent.
This hymn, and the following forty, are ascribed to the Riahi V&madeva,
son of Qotama, £ -
7 Three are those births : the manifestations of Agni in heaven as the Sun ,
in the firmament as lightning, and on earth as sacrificial and domestic fire.
'392 THE HYMNS OF [BOOK It.
8 This envoy joyeth in all seats of worship, borne on his golden
car, sweet-tongued Invoker:
Lovely to look on, with red steeds, effulgent, like a feast rich
in fopd, joyous for ever.
9 Allied by worship, let him give man knowledge: by an ex¬
tended cord they lead him onward.
He stays, effectual, in this mortal's dwelling, and the God
wins a share in his possessions.
10 Let Agni—for he knows the way—conduct us to all that he
enjoys of God-sent riches,
What all the Immortals have prepared with wisdom, Dyaus,
Sire, Begetter, raining down true blessings.
11 In houses fir 3 t he sprang into existence, at great heaven’s base,
and in this region's bosom;
Footless and headless, both his ends concealing, in his Bull's
lair drawing himself together.
12 Wondrously first he rose aloft, defiant, in the Bull's lair, the
home of holy Order,
Longed-for, young, beautiful, and far-i*esplendent: and seven
dear friends sprang up unto the Mighty.
13 Here did our human fathers take their places, fain to fulfil
the sacred Law of worship.
Forth drave they, with loud call, Dawn's teeming Milch-kine.
hid in the mountain-stable, in the cavern.
14 Splendid were they when they had rent the mountain : others,
around, shall tell forth this their exploit.
• They sang their song, prepared to free the cattle : they found
the light; with holy hymns they worshipped.
8 Sweet-tongued ; with tasting the oblations ; or, perhaps, pleasant-voiced.
9 By an extended cord: by virtue of the endless chain or series of regularly
performed sacrifices. Effectual ; perfecting the sacrifices, or fulfilling all the
desires of the worshipper.
A share in Ms possessions .* because the wealth of the worshipper depends
upon the favour of Agni.
11 Footless and headless: without distinguishable head or feet.
His Bull's lair: apparently the fuel in which he grows strong ; according
to Sftyana, 4 in the nest of the rain cloud.’
12 The home of holy Order: the altar, the place of law-appointed sacrifice.
Seven dear friends: seven minor priests ; or the frequently mentioned seven
tongues or rays of fire.
13 Our human fathers; the Angirases. Teeming MUch-Hne: the fays of *
light.
H Splendid; illumined by the recovered rays of light;
THE ItfQ VEDA.
HYMN l/J
398
15 Eager, with thought intent upon the booty, the men with
their celestial speech threw open
The solid mountain firm, compact, enclosing, confining Cows,
the stable full of cattle.
16 The Milch-cow's earliest name they comprehended : they found
the Mother’s thrice-seven noblest titles.
This the bands knew, and sent forth acclamation : with the
Bull’s sheen the Bed One Was apparent.
17 The turbid darkness fled, the heaven was splendid: up rose
the bright beam of celestial Morning.
Sfirya ascended to the wide expanses, beholding deeds of men
both good and evil.
18 Then, afterwards they looked around, awakened, when first
they held that Heaven-allotted treasure.
Now all the Gods abide in all their dwellings. Varuna, Mitra,
be the prayer effective*
19 1 will call hither brightly-beaming Agni, the Herald, all-sup¬
porting, best at worship.
He bath disclosed, like the milch-cows’ pure udder, the Soma’s
juice when cleansed and poured from beakers.
20 The freest God of all who should be worshipped, the guest who
is received in all men’s houses,
Agni who hath secured the Gods’ high favour,—may he be
gracious, to us, Jcitavedas.
15 The booty : the Cows, the rays of light. Their celestial speech : prayer.
' 16 The Milch-cow’s: here, according to S&yana,' V&k or Voice, Speech, or
especially prayer. It is uncertain what is meant by the Mother's thrice-seven
noblest (titles, names, forms, or some similar word being necessarily under¬
stood). Professor Wilson, following S&yana, renders the passage : * knowing
the thrice-seven excellent (forms) of the maternal (rhythm)/that is, the twenty-
one metres of the Vedas ; or, he adds, the passage may refer f to the ancient
nomenclature of cattle, as uttered by the Angirases as EM, surabhi , guggulu,
gandhint, etc/
With the Bull’s sheen ,* with the splendour of the Sun. The Red One : Tishas
or Dawn,
18 That Heaven-allotted treasure: the recovered rays of light.
19 Sd-yana’s explanation of the second line of this stanza is different, and
Professor Wilson, following him translates : c without milking the pure udder •
(of the cow), without purified food of the Soma offered in libation/ implying,
according to the Scholiast, * that no offering is made to Agni on the occasion ;
praise alone is addressed to him/ Nd, in the Veda, it may be remembered,
means both not and Wee, and in some passages it is difficult to determine in
which of its senses the word is to be taken.
m
THE HYMNS OF
[BOOK IV,
HYMN II. Agni.
The Faithful One, Immortal among mortals, a God among
the Gods, appointed envoy,
Priest, best at worship, must shine forth in glory: Agni shall
be raised high with man’s oblations.
2 Born for ns here this day, 0 Son of Vigour, between both
races of born beings, Agni,
Thou farest as an envoy, having harnessed, Sublime One !
thy strong-muscled radiant stallions.
3 I laud the ruddy steeds who pour down blessing, dropping
oil, fleetest through the thought of Order.
Yoking red horses to and fro thou goest between you Deities
and mortal races.
4 Aryaman, Mitra, Variina, and Indra with Vishnu, of the
Gods, Maruts and Asvins—
These, Agni, with good car and steeds, bring hither, most
bountiful, to folk with fair oblations.
5 Agni, be this our sacrifice eternal, with brave friends, rich in
kine and sheep and horses,
Bich, Asura! in sacred food and children, in full assembly,
wealth broad-based and during.
6 The man who, sweating, brings for thee the fuel, and makes
his head to ache, thy faithful servant,—
Agni, to him be a self-strong Protector: guard him from all
who seek to do him mischief.
7 Who brings thee food, though thou hast food in plenty, wel¬
comes his cheerful guest and speeds him onward,
Who kindles thee devoutly in his dwelling,—to him be
wealth secure and freely giving.
8 Whoso sings praise to thee at eve or morning, and, with
oblation, doth the thing thou lovest,—
In his own home, even as a gold-girt courser, rescue him from
distress, the bounteous giver.
9 Whoso brings gifts to thee Immortal, Agni, and doth thee
service with uplifted ladle,—■
Let him not, sorely toiling, lose his riches; let not the sinner’s
wickedness enclose him.
.2 Between both raoes of born beings; between Gods and men, the Gods also
being called jdtSh or born, as sons of Heaven and Earth.
3 The thought of Order: the thought of Law-appointed sacrifice.
You Deities ; the Gods of whom thou, Agni, art one.
6 Makes his head to ache; with the load of wood which he carries on it.
7 Freely giving: enabling tile possessor to be bountiful in turn.
MYMN 2 .]
THE JUG VEDA.
395
10 Whose well-wrought worship thou acceptest, Agni, thou God
a mortals gift, thou liberal Giver,—
Dear be his sacrifice to thee, Most Youthful! and may we
strengthen him when he adores thee.
11 May he who knows distinguish sense and folly of men, like
straight'and crooked backs of horses.
Lead us, 0 God, to wealth and noble offspring: keep penury
afar and grant us plenty.
12 This Sage the Sages, ne’er deceived, commanded, sotting
him down in dwellings of the living.
Hence mayst thou, friendly God, with rapid footsteps behold
the Gods, wonderful, fair to look on.
13 Good guidance hast thou for the priest, 0 Agni, who,
Youngest God ! with out-poured Soma serves thee.
Paxler of men, thou joyous God, bring treasure splendid and
plentiful to aid the toiler.
14 Now all that we, thy faithful servants, Agni, have done with
feet, with hands, and with our bodies,
The wise, with toil, the holy rite have guided, as those who
frame a car with manual cunning.
15 May we, seven sages first in rank, engender, from Dawn the
Mother, men to be ordainers.
May we, Angirases, be sons of Heaven, and, radiant, burst
the wealth-containing mountain.
16 As in the days of old our ancient Fathers, speeding the work
of holy worship, Agni,
11 He who knows: the wise Agni. Like straight and crooked backs:
asvdndm } of horses, is supplied by S ay ana; as a horse-keeper or groom
il!"! between well-shaped and ill-shaped backs. Keep penury afar:
I f, "„v. Roth in his interpretation of ditini and dditim in this
passage. Professor Wilson, following S fry ana, translates: * be bountiful to the
liberal giver ; shun him who gives not.’ ‘'Give us this life on earth, keep off
the life to come.’— Max Muller.
12 This Sage: Agni. The Sages : the other Gods, Commanded: ordered
to become a priestly herald or invoker. With' rapid footsteps: I follow
S&yana ; but the correctness of his explanation is doubtful. According to
Pischel, padbhih here means ‘ with (thine) eyes.’
15 ‘Again, through the identification of the fathers with the light they are
brought into connection with the metaphor'of generation.The fathers
are united with the Dawn, and desire with her to beget male children. In a
liymn to Soma they are mentioned along with the morning Sun as having
placed the germ in the earth ; and the fruitfulness of heaven and earth,
which give birth to gods and men, is Tlescribed as produced by the fathers.’—
Wallis, Cosmology of the Rigrcda , p. 72. . e
The wealth-containing mountain: the cloud with its store of rain, or the
cave in which the cow’s or rays of light were imprisoned.
m THE HYMNS OP [BOOK TV*
Sought pure light and devotion, singing praises; they cleft
the ground and made red Dawns apparent.
1? Gods, doing holy acts, devout, resplendent, smelting like ore
theiv human generations,
Enkindling Agni and exalting Indra, they came encompassing
the stall of cattle.
18 Strong One! he marked them—-and the Gods before them—
like herds of cattle in a foodful pasture.
There they moaned forth their strong desire for mortals, to
aid the True, the nearest One, the Living.
19 We have worked for thee, we have laboured nobly—bright
Dawns have shed their light upon our worship—
Adding a beauty to the. perfect Agni, and the God’s beauteous
eye that shines for ever.
20 Agni, Disposer, we have sung these praises to thee the Wise :
do thou accept them gladly.
Blaze lip on high and ever make us richer. Give us great
wealth, 0 thou whose boons are many.
HYMN IIL Agni.
Win, to assist you, Rudra, Lord of worship, Priest of both
worlds, effectual Sacrificer,
Agni, invested with his golden colours, before the thunder
strike and lay you senseless.
2 This shrine have we made ready for thy coming, as the fond
dame attires her for her husband.
* Performer of good work, sit down before us, invested while
these flames incline to meet thee.
3 A hymn, 0 Priest, to him who hears, the gentle, to him who
looks on men, exceeding gracious,
A song of praise sing to the God Immortal, whom the stone,
presser of the sweet juice, worships.
' 17 Gods r the godlike Angirases. SmeCtmg like ore: purifying their hum¬
anity, as ore is purified by smelting.
18 Strong One: 0 mighty Agni, He marked them: Indra saw the kine of
the Angirases, the stolen rays of light. The True , the Nearest One , the Living :
Agni appears to be meant. -
J Rudra: here meaning Agni. Before the thunder strike: before death
overtakes you. Professor Ludwig refers to the Atharvaveda, XII. 2. 9, where
Agni Kravy&d, or Agni in his most terrific form, is spoken of as the God of
Death who stupefies men with his thunderbolt.
2 The fames: there is no substantive in the text. S&yana supplies ( flames or
songs of praise,’ or‘ ladles’ may be the word understood. Professor Ludwig
supplies visah or prajdh * families or people,’ and Professor Grassxnann
i libations,'
HYMN 3.] TIIE RIG VEDA, 3.97
4 Even as true knower of the Law, 0 Agni, to this our solemn
rite be thou attentive.
When shall thy songs of festival be sung thee ? When is thy
friendship shown within our dwelling ? s
5 Why this complaint to Vanina, 0 Agni? And why to
Heaven ? for what is our transgression ?
How wilt thou speak to Earth and bounteous Mitra % What
wilt thou say to Aryaman and Bhaga ?
6 What, when thou blazest on the lesser altars, what to the
mighty Wind who comes to bless us,
True, circumambient % what to Earth, 0 Agni, what wilt
thou say to man-destroying Rudra ?
7 How to great Pushan who promotes our welfare,—to honoured
Rudra what, who gives oblations ?
What sin of ours to the far-striding Vishnu, what, Agni, wilt
thou tell the Lofty Arrow.
' 8 What wilt thou tell the truthful band of Maruts, how ansv r er
the great Sun when thou art questioned ?
Before the Free, before the Swift, defend us: fulfil heaven’s
work, all-knowing Jata vedas.
9 I crave the cow’s true gift arranged by Order: though raw,
she hath the sweet ripe juice, 0 Agni.
Though she is black of hue with milk she teemeth, nutritious,
brightly shining, all-sustaining.
10 Agni the Bull, the manly, hath been sprinkled with oil upon
his back, by Law eternal.
He who gives vital power goes on unswerving. Prisni the
Bull hath milked the pure white udder.
5 Why this complaint ; why dost thou accuse us of sin ?
0 On the lesser altars : on the dMshnyAs, sH cover¬
ed with sand on which the fire is placed. .‘.V. ■■ ■' , ; y of
wicked men, says the Scholiast. Rudra is generally represented as a bene¬
volent God.
7 The Lofty Arrow: the lightning.
8 How answer the great &un: the sense of stanzas 5—8 appears to be, as
Prof'™-" T.' ' 1 " .** bserves : thou hast no grounds for complaining of us to
any : y i >: ; be, rather, our advocate if Surya comes forward as our
accuser.
Before the Free, befm'e the Swift: the Sun.
9 The first, line is difficult. ( I solicit the milk of the cow essential for the
sacrifice.’—Wilson. Though raw: this opposition of the uncooked cow and
the milk cooked or ripened in her udder has been noticed before. See .1, 62. 9.
10 Prisni: here said to he Surya or the Sun, whp draws his light from the
sky. But see Bcnfey, Vedica und Verwandtes, pp, 71, 75.
398 THE HTMNS OF {BOOK 1\\
11 By Law the Angirases cleft the rock asunder, and sang their
hymns- together with the cattle.
Bringing great bliss the men encompassed Morning ; light
was# apparent at the birth of Agni.'
12 By Law the Immortal Goddesses the Waters, with meath-rich
waves, 0 Agni, and uninjured,
Like a strong courser lauded in his running, sped to flow
onward swiftly and for ever,
,13 Go never to the feast of one who harms us, the treacherous
neighbour or unworthy kinsman.
Punish us not for a false brother’s .trespass. Let us not feel
the might of friend or foeman.
li 0 Agni, keep us safe with thy protection, loving us, honoured
God ! and ever guarding.
Beat thou away, destroy severe affliction : slay e’en the demon
when he waxes mighty,
15 Through these our songs of praise he gracious, Agni; moved
by our prayers, 0 Hero, touch our viands.
Accept, 0 Angiras, these our devotions, and let the praise
which Gods desire address thee.
16 To thee who knowest, Agni, thou Disposer, all these wise
secret speeches have I uttered,
Sung to thee, Sage, the charming words of wisdom, to thee,
0 Singer, with my thoughts and praises.
HYMN IY. Agni.
Put forth like a wide-spreading net thy vigour; go like a
mighty King with his attendants.
Thou, following thy swift net, shootest arrows: transfix the
fiends with darts that burn most fiercely.
■ 2 Forth go in rapid flight thy whirling weapons : follow them
closely, glowing in thy fury.
Spread with thy tongue the wdnged flames, 0 Agni; unfet¬
tered, cast thy firebrands all around thee.
3 Send thy spies fonvard, fleetest in thy motion; he, ne’er de¬
ceived, the guardian of this people
From him who, near or far, is bent on evil, and let no trouble
sent from thee o’ercome us.
This hymn is said by S&yana to be addressed to Agni as slayer’ of tlie Rak-
shasas, that is, as God of the fire with which the immigrant Aryans burnt the
jungle, drove back the hostile aborigines, and cleared the ground for encamp¬
ment or permanent settlement.
3 Thy spies; thy first flames, sent forward as if to reconnoitre.
TI1B R1QVBDA.
399
tlYMX 4.]
4 Bise up, 0 Agni, spread thee out before us: burn down our
foes, thou who hast ^sharpen ed arrows.
Him, blazing Agni! wEo’worked us mischief, consume
thou utterly like dried-up stubble. *
5 Eise, Agni, drive off those w r ho fight against us : make mani¬
fest thine own celestial vigour.
Slacken the strong bows of the demon-driven: destroy our
foemen whether kin or stranger.
G Most Youthful God, he knoweth well thy favour who gave an
impulse to this high devotion.
All fair days and magnificence of riches hast thou beamed
forth upon the good man’s portals.
• 7 Blest, Agni, he the man, the liberal giver, who with his lauds
and regular oblation
Is fain to please thee for his life and dwelling. May all his
days be bright: he this his longing.
8 I praise thy gracious favour: sing in answer. May this my
song sing like a loved one with thee.
Lords of good steeds and cars may we adorn thee, and day by
day vouchsafe thou us dominion.
9 Here of free choice let each one serve thee richly, resplendent
day by day at eve and morning.
So may -we honour thee, content and joyous, passing beyond
the glories of the people.
10 Whoso with good steeds and fine gold, 0 Agni, comes nigh
thee on a car laden with treasure,
His Friend art thou, yea, thou art his Protector whose joy it
is to entertain thee duly.
11 Through words and kinship 1 destroy the mighty: this power
I have from Gotama my father.
Mark thou this speech of ours, 0 thou Most Youthful, Friend
of the House, exceeding wise, Invoker.
12 Knowing no slumber, speedy and propitious, alert and ever
friendly, most unwearied,
May thy protecting powers, unerring Agni, taking their places
here, combined, preserve us.
5 The demon-driven : those whom evil spirits incite to attack us.
8 Sing in answer : with the auspicious sound of thy crackling flames.
11 Through words and "kinship: that is, through my close alliance with
Agni, effected by the prayers with which my fathers and I have worshipped
him.
The mighty; the R&ksli&sas or demons; according to S&yansu
400 TEE HYMNS OF [BOOK IV •
13 Thy guardian rays,, 0 Agni, when they saw him, preserved
blind M&mateya from affliction.
Lprd of all riehes, he preserved the' pious : the foes who fain
would harm them did no mischief,
li Jiided by thee with thee may we be wealthy, may we gain
strength with thee to guide us onward.
Fulfil the words of both, 0 Ever Truthful: straightway do
this, thou God whom pow r er emboldens. * v,
15 0 Agni, with this fuel will we serve thee; accept the laud we
sing to thee with favour.
Destroy the cursing B&kshasas; preserve, us, 0 rich in friends,
from guile and scorn and slander,
HYMN V. " Agni.
How shall we give with one accord oblation to Agni, to
V^svinara the Bounteous 1
-<xxeat light, with full high growth hath he uplifted, and, as
' , %,a pillar bears the roof, sustains it.
% Beproach not him who, God and self-reliant, vouchsafed this
bounty unto me a mortal,—
Deathless, disceraer, wise, to me the simple, Vaisv&nara most
manly, youthful Agni.
3 Sharp-pointed, powerful, strong, of boundless vigour, Agni
who knows the lofty hymn, kept secret ' „
As the lost milch-cow’s track, the doubly Mighty,—he hath
declared to me this hidden knowledge.
A May be with sharpened teeth, the Bounteous Giver, Agni,
consume with flame most fiercely glowing'
Those who regal'd not Varuna’s commandments and the dear
stedfast laws of sapient Mitra.
13 This stanza has occurred before, I. 147. 3. Blind M&niateya: the Kiaiu
Dirghafcamas. Lord of all riches : Agni.
1R The words of both: the wishes of Gods and men. S&yana gives a differ¬
ent explanation, and Prpfessor Wilson translates accordingly ; c destroy both
(sorts of calumniators.)’’
’ The Rishi V&madeva, as Professor Roth observes, 4 professes to make
known a mysterious and recondite wisdom, which had been revealed to him
by Agni,’ and the language of the hymn is correspondingly difficult and
obscure.
'' 1 Vaisvdmra t common God of all Aryan men.
ft This bounty: the gift of this mysterious knowledge.,
EYMiV 5 ,]
TEE 111 GVED A.
401
5 Like you^Vu 1 _,w?ispu_ w- fh^" 4 - b^y^ m Y.\. :
w^crte-..'r! - :•.■■!' ■ : :'TT"T...
They wli - ' .:'i -in, :L.yLv,(^o--
der%d this abysmal station.
6 To me, weak, innocent, thou, luminous Agni,hast boldly given
as ’twere a heavy burthen,
This Prishtha hymn, profound 'and strong and mighty, of
seven elements, and with offered dainties.
7 So may' our song that purifies, through wisdom reach in a
moment him the Universal,
Established on the height, on earth’s best station, above the
beauteous grassy skin of Prism.
8 Of this my speech what shall I utter further 2 They indicate
the milk stored up in secret
When they have thrown as ’twere the cows’ stalls open. The
Bird protects earth’s best and well-loved station.
9 This is the Great Ones’ mighty apparition which from of pld
the radiant Cow hath followed.
This, shining brightly in the place of Order, swift, hasting
on in secret, she discovered.
10 He then who shone together with his Parents remembei’ed
Prisni’s fair and secret treasure,
Which, in the Mother Cow’s most lofty station, the Bull’s
. tongue, of the flame bent forward, tasted.
5 This abysmal station; that is, says S&yana, narakasthdnam or hell. The
wicked are the cause of the existence of the place of punishment prepared
for them.
0 This Prishtha hymn: Prishtha is the name of a particular arrangement
of S&mans employed at the mid-day oblation.
7 The Universal: Vaisvftnara Agni. Established on the height: according
to this conjectural translation, "which follows a suggestion of Professor
Ludwig, the reference is to Agni placed on the altar, above the surface of the
earth (Prisni). But the meaning of jdbd.ru (on the height ?) • is uncertain.
Professor Wilson translates: 4 whose swift-ascending brilliant (orb) is sta¬
tioned on the east of the earth, to mount, like the sun, above the immove¬
able heaven.’
8 This stanza appears to allude to the Angirases recovering the lost rays
of light, the milk stored up in secret . The Bird; the Sun who flies thrpugb
heaven.
9 The Great Ones ’ mighty apparition: the solar orb ; the Great Ones being
the Sun’s rays. The radiant Cow: Ushas or pawn who disoovers the Sun as
he travels in secret, or by night, from west to east, and follows him till he Is
about to rise.
10 He: Agni. Ills Parents : Heaven and Earth. Prisni is the Cow whose
milk .is used in the oblation which Agni, the Bull, devours. '
26
' m VUE HYMNS OF [BOOK IV*
11 With reverence I declare the Law, 0 Agni; what is, comes
by thine order, J&ta vedas.
Of this, whate’er it be, thou art the Sovran; yea, all the
wealth that is in earth or heaven.
12 What is our wealth therefrom, and what our treasure? Tell
us, 0 Jatavedas, for thou knowest,
What is our best course in this secret passage: we, unre¬
proached, have reached a place far distant.
13 What is the limit, what the rules, the guerdon ? Like fleet-
foot coursers speed we to the contest
When will the Goddesses, the Immortars Spouses, the Dawns,
spread over us the Sun-God’s splendour fc
14 Unsatisfied, with speech devoid of vigour, scanty and frivolous
and inconclusive,
Wherefore do they address thee here, O Agni ? Let these who*
have no weapons suffer sorrow.
15 <; ,The 7 * majesty of him the Good, the Mighty, aflame*, hath
shone for glory in the dwelling.
He,' clothed in light, hath shone most fair to look on, wealthy
in boons,, as a home shines with riches.
HYMN YL Agm.
Priest of our rite, stand up erect, 0 Agni, in* the Gods’ ser¬
vice best of sacrifices,
For over every thought thou art the Euler: thou furtherest
e’en the wisdom of the pious.
2’ He was set down mid men as. Priest -unerring, Agni, wise,
welcome in our holy synods.
Like Savitar he hath lifted up his splendour, and like a
builder raised his smoke to heaven.
3 The glowing ladle*, filled with oil, is lifted: choosing Gods’ 1
service to the right he circles.
Eager he rises like the new-wrought pillar which, firmly set
and fixed, anoints the victims.
When sacred grass is strewn and Agni kindled, the Adhvaryu
rises to his task rejoicing.
Agni the Priest, like one who* tends the cattle, goes three
times round, as from of old he wills it.
14 These who have no weapons: who are unprovided with the necessary
elements of sacrifice, and therefore unable to please Agni.
2 Like a builder : as- the builder of a house raises a pillar.
3 To the right he circles; is carried round to the altars. Anoints the
victims: smears them with the clarified- butter with which it (the sacrificial
post) has been previously anointed.
TME RIGVEDA.
BY MX T.J
m
5 Agni himself, the Priest, with measured motion, goes round,
with sweet speech, cheerful, true to Order.
His fulgent flames run forth like vigorous horses: all crea¬
tures are affrighted when he blazes. ’ •
6 Beautiful and auspicious is thine aspect, 0 lovely Agni, ter*-
rible when spreading.
Thy splendours are not covered by the darkness : detraction
leaves no stain upon thy body.
7 Naught hindered his production, Bounteous Giver: his Mother
and his Sire wei’e free to send him.
Then as a Friend benevolent, refulgent, Agni shone forth in
human habitations.
8 He, Agni, whom the twice-five sisters, dwelling together, in
the homes of men engendered,
Bright like a spear’s tooth, wakened in the morning, with
powerful mouth and like an axe well-sharpened.
9 These thy Bay Coursers, Agni, dropping fatness, ruddy and
vigorous, speeding straightly forward,
And red steeds, wonderful, of mighty muscle, are to this
service of the Gods invited:
10 These brightly-shining flames of thine, 0 Agni, that move for
ever restless, all-subduing,
Like falcons hasting eagerly to the quarry, roar loudly like
the army of the Maruts.
11 To thee, 0 flaming God, hath prayer been offered.. Let the
priest laud thee: give to him who worships.
Men have established Agni as Invoker, fain to adore the
glory of the living.
HYMN VII. Agm*
Here by ordainers was this God appointed first Invoker, best
at worship, to he praised at rites;
Whom Apnavana and the Bhrigus caused to shine bright-,
coloured in the wood, spreading from home to home.
7 His Mother and Ms Sire: Earth and Heaven. To send Mm: to be
messenger between men and Gods.
8 The twice-five sisters: the priest's fingers which produce the sacrifiexal fire*?
9 Bay Coursers: haritah ; Hants; the prototype (the word being femmiue)
of the Greek c Charites.' ’ See M. Miiiter, Chips from a German Workshop,
IV. 141 (new edition).
11 The glory of the living: Agni as Har&Jansa, the Praise or Glory of Men. *
1 Mere: at this ceremony. Ordainers: the regulators of the sacrifice*
Aphavdna : a Ilishi of the family of Bhrjgu.
404 TH& jbLxtoJSto Ol [bOOxx lY,
2 When shall thy glory as a God, Agni, be suddenly shown
forth ?
For mortal men have held thee fast, adorable in all their
homes,
3 Seeing thee faithful to the Law, most sapient, like the starry
heaven,
Illumining with cheerful ray each solemn rite in every house.
4 Viv&sv&n’s envoy living men have taken as their ensign, swift,
The ruler over all mankind, moving like Bhrigu in each home.
5 Him the intelligent have they placed duly as Invoking Priest,
. Welcome, with sanctifying flame, best worshipper, with seven-
v fold might ]
. 6 In his Eternal Mothers, in the wood, concealed and unapproa-*
ched;
Kept secret though his flames are bright, seeking on all sides,
quickly found,
; 7 That,, as food spreads forth in this earthly udder, Gods may
rejoice them in the home of Order,
'Great Agni, served with reverence and oblation, flies ever to
the sacrifice, the Faithful.
8 Bird of each rite, skilled in an envoy’s duties, knowing both
worlds and that which lies between them,
Thou goest from of old a willing Herald, knowing full well
heaven’s innermost recesses.
9 Bright' God, thy path is black; light is before thee: thy
moving splendour is the chief of wonders.
When she, yet unimpregnate, hath conceived thee, even When
newly born thou art an envoy.
10 Yet newly born, his vigour is apparent when the wind blows
upon his fiery splendour.
His sharpened tongue he layeth on the brushwood, and with
his teeth e’en solid food Qonsqmethr
4 Vivasvdn’s envoy ,* according to S$yana, the messenger of the worshipper.
Moving like Bhrigu; or shining; Bhrigu being originally a personification
of lightning.
5 Sevenfold might: A'gni’s seven flames.
6 Eternal Mothers : the Celestial Waters. Seeking on all sides • roaming at
will in search of food*
7 In this earthly wider ; here on earth, and especially at the altar from
which oblations come. Only when the elements of sacrifice are forthcoming
can Agni invite ,ai)d bring the Gods. The hoyne of Order ; the place of law-*
ordained sacrifice.
“8 'Bird of each rite : attending all sacrifices. That which lies between them*
the firmament or mid-air between heaven and earth.
9 She , get uhivipfpgnate : the piece of wood in which fire is produced,
ftfMN 9.] ' ' THfi RIG VEDA. 40&
11 When he hath borne off food with swift flame swiftly, strong
Agni makes himself a speedy envoy,
Follows the rustling of the wind, consuming, and courser-like,
speeds, drives the swift horse onward. •
HYMN VIIL Agni.
Your envoy who possesses all, Immortal, bearer of your gifts,
Best worshipper, I woo with song.
2 He, Mighty, knows the gift of wealth, he knows the deep
recess of heaven:
He shall bring hitherward the Gods.
3 He knows, a God himself, to guide Gods to the righteous in
his home :
He gives e’en treasures that we love.
4 He is the Herald: well-informed, he doth his errand to and
fro,
Knowing the deep recess of heaven.
5 May we be they who gratify Agni with sacrificial gifts,
Who cherish and enkindle him.
6 Illustrious for wealth are they, and hero deeds, victorious,
Who have served Agni reverently.
7 So unto us, day after day, may riches craved by many come,
And power and might spring up for us.
8 That holy Singer in his strength shoots forth his arrows
swifter than
The swift shafts of the tribes of men.
HYMN IX. Agni.
Agni, show favour ; great art thou who to this pious man art
come,
To seat thee on the sacred grass.
11 W/ien he hath borne off food: I follow S;tyana, but am not satisfied with
his explanation. Courser-like; Agni, himself a courser, drives on the wind as
it were a courser. Professor Ludwig suggests that drvd here may mean a
rider, not a courser.
2 Knows the gift of wealth: how to enrich his worshippers. ' ;
4 Doth his errand to a/nd fro : boars to the Gods the prayers, praises, and
oblations of their worshippers, and brings them down to the sacrifice. .
8 That holy Singer: Agni the Priest. The stanza is difficult. Professor
Wilson, following S&yana, translates : ‘ May the wise Agni entirely obviate'
by his power the removeable (ills) of men the descendants of Mann,’ I have
adopted Professor Ludwig’s interpretation.
m THE HYMNS OF [BOOK IV.
2 May he the Immortal, Helper, hard to be deceived among
mankind,
Become the messenger of all.
3 Around the altar is he led, welcome Chief Priest at solemn
rites,
* Or as the Potar sits him down.
4 Agni in fire at sacrifice, and in the house as Lord thereof,
And as a Brahman takes his seat.
5 Thou comest as the guide of folk who celebrate a sacrifice,
And to oblations brought by men.
6. Thou servest as his messenger whose sacrifice thoti lovest
well,
To bear the mortars gifts to heaven.
7 Accept orir solemn rite; be pleased, Augiras, with our
sacrifice:
Give ear and listen to our call.
8 May thine inviolable car, wherewith thou guardest those
who give,
Cometiear to us from every side.
HYMN X. # Agni.
Tins day with praises, Agni, we bring thee that which thou
lovest.
Right judgment, like a horse, with our devotions.
2 For thou hast ever been the Car-driver, Agni, of noble
Strength, lofty sacrifice, and rightful judgment.
3 Through these our praises come thou to meet us, bright as
the sunlight,
0 Agni, well disposed, with all thine aspects.
4 Now may we serve thee singing these lauds this day to thee,
Agni.
Loud as the voice of Heaven thy blasts are roaring.
5 Just at this time of the day and the night thy look is the
sweetest:
It shineth near us even as gold for glory.
6 Spotless thy body, brilliant as gold, like clarified butter:
This gleams like gold on thee, 0 Self-dependent.
5 Chief Prie&t: Hotar, the presenter of the oblation. The Potar * literally,
Cleanser or Purifier, another of the sixteen priests usually employee!.
4 I read ntdgnd as proposed by Prof. Max Muller and Prof. Ludwig m place
of the almost impossible utd gnffh of the text. ^
2 Oar-driver : promoter,
6 Thk ,* thy splendour,
HYMN 12 ;] f ' THE RIGYEI)A . > 4,07
.7 All hate and mischief, yea, if committed, Agni, thou turnest,
Holy One, from the man who rightly worships.
- 8 Agni, with you Gods, prosperous be our friendships and kin¬
ships. . •
Be this our bond here by this place, thine altar.
HYMN XI. Agni.
Thy blessed majesty, victorious Agni, shines brightly in the
neighbourhood of Shrya.
Splendid to see, it shows even at night-time, and food is fair
to look on in thy beauty.
2 Agni, disclose his thought for him who singeth, the well,
Strong God ! while thou art praised with fervour.
Vouchsafe to us that powerful hymn, 0 Mighty, which, Ra¬
diant One ! with all the Gods thou lovest.
3 From thee, 0 Agni, springs poetic wisdom, from thee come
thoughts and hymns of praise that prosper;
From thee flows wealth, with heroes to adorn it, to the true¬
hearted man who gives oblation.
4 From thee the hero springs who wins the booty, bringer of
help, mighty, of real courage.
From thee comes wealth, sent by the Gods, bliss-giving;
Agni, from thee the fleet impetuous charger,
5 Immortal Agni, thee whose voice is pleasant, as first in rank,
as God, religious mortals
Invite with hymns; thee who removest hatred, Friend of the
Home, the household’s Lord, unerring.
6 Far from us thou removest want and sorrow, far from us all
ill-will when thou protectest.
t Son of Strength, Agni, blest is he at evening, whom thou as
God attendest for his welfare.
HYMN XII. Agni.
Whoso enkindles thee, with lifted ladle, and thrice this day
offers thee food, 0 Agni,
May he excel, triumphant through thy splendours, wise ,
through thy mental power, 0 Jatavedas.
: 8 This altar: literally, this udder; that is, the place whence oblations
proceed.
1 In th$ neighbourhood of Sttrya ; by day, in the sunshine.
2 The well: the source of sacred song. ’ ,
4 The hero; or the strong horse. '
m THE. HYMNS OF [BOOK IK
2 Whoso with toil and trouble brings thee fuel, serving the
majesty of mighty Agni,
He, kindling thee at evening and at morning, prospers, and
comes to wealth, and slays his foemen.
3 Agni is Master of sublime dominion, Agni is Lord of strength
- and lofty riches.
Straightway the self-reliant God, Most Youthful, gives trea¬
sures to the mortal who adores him.
4 Most Youthful God, whatever sin, through folly, we here, as
htiman beings, have committed,
In sight of Aditi make thou us sinless : remit, entirely, Agni,
our offences.
5 Even in the pi^esence of great sin, 0 Agni, free us from prison
of the Gods or mortals.
Never may we who are thy friends be injured : grant health
« and strength unto our seed and offspring.
6 Even as ye here, Gods Excellent and Holy, have loosed the
cow that by the foot was tethered,
So also set us free from this affliction: long let our life, 0
Agni, be extended.
HYMN XIII. Agni.
Agni hath looked, benevolently-minded, on the wealth-giving
spring of radiant Mornings.
Come, Asvins, to the dwelling of the pious: Surya the God is
rising with his splendour.
2 Savifcar, God, hath spread on high his lustre, waving his flag
like a spoil-seeking hero.
Theiv stablished way go Yaruna and Mitra, what time they
make the Sun ascend the heaven.
4 Aditi: apparently the great omnipresent Power which controls the
forces of the universe, and from, which no sins are hidden.
5 Prison of the Gods or mortals: actual imprisonment by men and
corresponding chastisement by the Gods,
, 6- The cow .* the cow-buffalo, tied to a post, representing symbolically the
man,who is in the bonds'of sin. Of. X. 126. 6.
2 Waving 7iis flag: according to S&yaua, { scattering the dew.* But there
can be no doubt that draped, the Zend drafsha, means a banner in this place.
S&yana explains scttvd, a hero, as 1 a bull,’ but this interpretation cannot be
accepted.
Their stablished way: the course appointed for them in the eternal order of
the universe.
MTMiY 15 .]
THE RIQVEDA ,
m
3 Him whom they made to drive away the darkness, Lords of
sure mansious, constant to their object,
Him who beholds the universe, the Sun-God, seven strong and
youthful Coursers carry onward. •
4 Spreading thy web with mightiest Steeds thou comest, rending
apart, thou God, the black-hued mantle.
The rays of Surya tremulously shining sink, like a hide, the
darkness in the waters.
5 How is it that, unbound and not supported, he falleth not
although directed downward %
By what self-power moves he ? Who hath seen it ? He guards
the vault of heaven, a close-set pillar.
HYMN XIV. Agni.
Ti-ib God hath looked, even Agni Jkta vedas, to meet the
Dawns refulgent in their glories.
Come on your chariot, ye who travel widely, come to this
sacrifice of ours, Nasatyas.
2 Producing light for all the world of creatures, God Savitar
hath raised aloft his banner.
Making his presence known by sunbeams, Surya hath filled
the firmament and earth and heaven.
3 Bed Dawn is come, riding with brightness onward, distin¬
guished by her beams, gay-hued and mighty.
Dawn on her nobly-harnessed car, the Goddess, awaking men
to happiness, approacheth.
4 May those most powerful steeds and chariot bring you, O
Asvins, hither at the break of morning.
•Here for your draught of meath are Soma juices : at this our
sacrifice rejoice, ye Mighty.
5 How is it that, unbound and unsupported, he falleth not
although directed downward ?
By what self-power moves he ? Who hath seen it 1 He guards
the vault of heaven, a close-set pillar %
HYMN XV. Agni.
Agni the Herald, like a horse, is led forth at our solemn rite,
God among Gods adorable.
3 Courser's: hctrticth; Harits. Of. IV. 6. 9.
This hyttrn is an imitation of the preceding. The last stanza is adopted
word for word*
5 He; in the text ayam, this, that is Sftrya, the Sun, mentioned in stanza 2.
1 Is led forth: implying the formal bringing of fire from the household
fire to light the sacrificial fire.
4W 7MEIBYMNS10F [BOOK IV .
2 Three times unto our solemn rite comes Agnix like a charioteer*
Bearing the viands to the Gods.
3 Bound the oblations hath he paced, Agni the Wise, the Lord
of Strength,
Giving the offerer precious boons.
4 He who is kindled eastward for Sriujaya, Devavata’s son,
Resplendent, tamer of the foe.
5 So mighty be the Agni whom the mortal hero shall command,
With sharpened teeth and bountiful.
6 Day after day they dress him, as they clean a horse who wins
the prize,
Dress the red Scion of the Sky.
7 When Sahadeva’s princely son with two bay horses thought
of me,
Summoned by him I drew not back.
£ And truly those two noble bays * I straightway took when
offered me,
' 1 From Sahadeva’s princely son.
& Long, 0 ye Asvins, may he live, your care, ye Gods, the
princely son*
Of Sahadeva, Somaka.
10 Cause him the youthful prince, the son of Sahadeva, to enjoy
Long life, 0 Asvins, 0 ye Gods.
HYMN XVI. indra.
Impetuous, true, let Magliavan coine hither, and let his Tawny
Coursers speed to reach us.
For him have we pressed juice exceeding potent; here, prais¬
ed with song, let him effect his visit.
2 Three times : with reference to the three sacrifices,
4 Eastward: on the uttaravedt or north altar. Sr injay a : a certain Soma-
sacrificer, haschit somaydji, says Sayana. Professor Wilson observes; f We
have several princes of the name in the Pur&nas, but none distinguished by
this patronymic : the Srinjayas are also a people in the west of India,’
* 6 Ihe red Scion of the Sky : or, Arusha, the Child of Heaven, i. e. the Bun.
7 Sahadeva 1 s princely son : Somaka, the institutor of the sacrifice, son of a
named Sahadeva. With two bay horses : which were to be the priest’s
honorarium.
9 Your care: there is no substantive in the text. Sdyana supplies tavpahak
satisfies i. e. worshipper. Professor Ludwig regards vdm as a dativus ethicus, .
1 Impetuous: according to S&yana, rijtshV, the word in the text, means
accepter, or drinker, of the. spiritless Soma, of the Soma when its essence or
strength has passed away. Professor Ludwig follows S&yana.
TIIE Mia VEDA.
411
HYMN 16 .]
2 Unyoke, as at thy journey's end, 0 Hero, to gladden thee to-
day at this libation. , * *
Like Usanft, the priest a laud shall utter, a hymn to thee, the
Lord Divine, who markest. 5
3 When the Bull, quaffing, praises our libation, as a sage paying
holy rites in secret,
Seven singers here from heaven hath he, begotten, who e’en
by day have wrought their works while singing.
4 When heaven’s fair light by hymns was made apparent (they
made great splendour shine at break of morning),
He with his succour, best of Heroes, scattered the blinding
darkness so that men saw clearly.
5 Indra, Impetuous One, hath waxed immensely; he with his
vastness hath filled earth and heaven.
E’en beyond this his majesty extendeth who hath exceeded all
the worlds in greatness.
6 SUvra who knoweth well all human actions hath with his
eager Friends let loose the waters.
They with their songs cleft e’eu the mount tia open and will¬
ingly disclosed the stall of cattle.
7 He smote away the floods’ obstructer, Vpitra; Earth, conscious,
lent her aid to speed thy thunder.
Thou sentest forth the waters of the ocean, as Lord through
power and might, 0 daring Hero.
8 When, Much-invoked l the water’s rock thou deftest, Saram& .
showed herself and went before thee.
Hymned by Angirases, bursting the cow stalls, much strength
thou foundest for us as our leader.
9 Gome, Maghavan, Friend of Man, to aid the singer imploring
thee in battle for the sunlight.
Speed him with help in his inspired invokings : down sink the
sorcerer, the prayerless Dasyu.
2> Like Usand; the Rishi Usanft, or Usamas, called also K&vya or Kavi’s
son, appears in the Veda as the especial friend of Indra. See I. 51. 10 ; 33,
5 ; 117, 12.
3 The Bull: the mighty Indra, Seven singers: the meaning of this line is
not clear. Professor Wilson, fallowing S&yana, translates : . * and this gene¬
rates the seven efficient (rnys) from heaven, which, being glorified, have made
(manifest) the objects of (human) perception.’
■ 4 Scattered , etc: or, fashioned blind turbid darkness so that men saw
clearly.
6 Sakra: Indra, the powerful. His eager Friends : the Maruts.
- 8 Summit: the hound of Indra, who tracked the stolen cows.. See I,
62. 3, and 72, 8.
412 TEE HYMNS OP [BOOK IV.
10 Come to our home resolved to slay the Dasyu : Kutsa longed
eagerly to win thy friendship.
Alike in form ye both sate in his dwelling : the faithful Lady
was in doubt between you.
11 Thou comest, fain to succour him, with Kutsa,—a goad that
masters both the Wind-God's horses,
That, holding the brown steeds like spoil for capture, the sage
may on the final day be present.
12 For Kutsa,' with thy thousand, thou at day-break didst hurl
down greedy Sushpa, foe of harvest.
Quickly with Kutsa’s friend destroy the Dasyus, and roll the
chariot-wheel of Sfirya near us.
13 Thou to the son of Yidathin, Kijisvan, gavest up mighty Mii-
gaya and Pipru.
Thou smotest down the swarthy fifty thousand, and rentest
forts as age consumes a garment.
14 What time thou settest near the Sun thy body, thy form,
Immortal One, is seen expanding :
. Thou a.wild elephant with might invested, like a dread lion
as thou wieldest weapons.
15 Wishes for wealth have gone to Indra, longing for him in war
for light and at libation,
Eager for glory, labouring with praise-songs: he is like home,
like sweet and fair nutrition.
16 Call we for you that Indra, prompt to listen, him who hath
done so much for men’s advantage;
Who, Lord of envied bounty, to a singer like me brings quick¬
ly booty worth the capture.
■ 10 Kutsa: a R&jarshi or royal Eiahi, frequently mentioned as the favoured
friend of Indra.
•' The faithful Lady: even Kutsa’s wife could hardly distinguish one from
the other; or, as S&yana explains, Indra took Kutsa to his own home where
jSacht his consort was uncertain which of the two was Indra.
11 The sage ; Kutsa. The final day: the decisive day of battle.
12 With thy thousand : thy many followers. Poe of harvest: orKuyava
maybe the name of another fiend or barbarous enemy. See I. 104.3.
Kutsa* s friend: the thunderbolt, according to S&yana. Roll the chariot-wheel
of SHrya near us: bring back the daylight.
13 Rijisvan: a prince mentioned before as protected by Indra. See I. 51. 5.
Mrigaya 'and Pipm: demons of the air. The swaffky fifty thousand: black
R&kshasas, fiends, or hostile aborigines.
• 14 What time thou settest mar the Sun thy body: perhaps, as Professor
Ludwig suggests, a poetical explanation of an eclipse of the sun.
15 Eager for glory: a transition from ‘wishes* to ‘wishers’ .implied
therein. Nutrition ; according to Sayan a, like Lakshmi the Goddess of
prosperity.
the may eda.
J tYMtt 17,]
113
17 When the sharp-pointed arrow, 0 thou Hero, flicth mid. any
conflict of the people,
When, Faithful One, the dread encounter cometh, then be
thou the Protector of our body.
18 Further the holy thoughts of V&madeva; be thou a guileless
Friend in fight for booty.
W ; e come to thee whose providence protects us .* wide be thy
sway for ever for thy singer.
19 0 Indra, with these men who love thee truly, free givers,
Magliavan, in every battle,
May we rejoice through many autumns, quelling our foes, as
days subdue the nights with splendour.
gO Now, as the Bhrigus wrought a car, for Indra the Strong, the
Mighty, we our prayer have fashioned,
That he may ne’er withdraw from us his friendship, but be
our bodies’ guard and strong defender,
gl Now, Indra J lauded, glorified with praises, let power swell
high like rivers for the singer.
For thee a new hymn, Lord of Bays, is fashioned. May we,
pq,r-borne, through song be victors ever.
HYMN £VII ? Indra,
Great art thou, Indra ; yea, the earth, with gladness, and
heaven confess to thee thine high dominion.
Thou in thy vigour having slaughtered Vritra didst free the
floods arrested by the Dragon. - •
2 Heaven trembled at the birth of thine effulgence; Earth trem¬
bled at the fear of thy displeasure.
The stedfast mountains shook in agitation: the waters flowed,
and deserf spots were flooded,
S Hurling his bolt with might he cleft the mountain, while,
putting forth his strength, he showed his vigour.
He slaughtered Vritra with his bolt, exulting, and, their lord
slain, forth flowed the waters swiftly.
4 Thy Father Dyaus esteemed himself a hero; most noble was
the work of Indra’s Maker,
His who begat the strong bolt’s Lord who roareth, immovable
like earth from her foundation,
19 Free givers : liberal ipsti tutors of sacrifice,
20 As the Bhrigus : according to S&yaya== splendid carpenters ; but the
reference must be to the celebrated priestly family, and *car* may be used
metaphorically for the hymn which rapidly reaches the Gads,
1 The Dragon : Ahi, the serpent-demon who stays the rain from falling,
4 Esteemed himself a kero : asr being the father of such a son.
514 TUBIIYMXS OF [BOOK IK
5 He who alone overthrows the world of creatures, Indra the
peoples 5 King, invoked of many—
Yerily all rejoice in him, extolling the boons which Maghavau
the God hath sent them.
6 All So&a juices are his own for ever, most gladdening draughts
are ever his, the Mighty,
Thou ever wast the Treasure-Lord of treasures: Indra, thou
lettest all folk share thy bounty,
7 Moreover, when thou first wast born, 0 Indra, thou struckest
terror into all the people.
Thou, Maghavan, rentest with thy bolt the Dragon who lay
against the water-floods of heaven.
. 8 The ever-slaying, bold and furious Indra, the bright bolt’s
Lord, infinite, strong and mighty,
Who slayeth Vritra and acquireth booty, giver of blessings,
Maghavan the bounteous:
9 Alone renowned as Maghavan in battles, he frighteneth away
assembled armies.
' He bringeth us the booty that he winneth: may we, well-
loved, continue in his friendship.
10 Renowned is he when conquering and when slaying: ’tis he
who winneth cattle in the combat,
When Indra hardeneth his indignation all that is fixed and
all that moveth fear him.
■ 11 Indra hath won all kine, all gold, all horses,—Maghavan, he
who breaketh forts in pieces;
Most manly with these men of his who help him, dealing out
wealth and gathering the treasure.
12 What is the care of Indra for his Mother, what cares he for
the Father who begat him ?
His care is that which speeds his might in conflicts, like wind
v borne onward by the clouds that thunder.
II H I — ««■ " ■ . '■ 1 . - I. - II >■ II ■> —— . . .»
5 Extolling: I follow Professor Wilson in taking grinathK as a nominative
plural, a lightened form for grinantdh, Otherwise it is difficult to make
sense out of the second line.
8 Indra: in this stanza is in the accusative case without a subject or a
"governing verb. Say ana supplies vayam stotdrah stumeti , 1 we Bingers praise/
11 Who breaketh forts in pieces : as it seems impossible to make any sense
out of pilrvfy, I have adopted Professor Grassmann’s conjecture, which is
somewhat reluctantly accepted by Professor Ludwig, and read pUrbhid ins¬
tead of the word in the text. S&yana supplier sitrusendh., f armies of
enemies/ These men : who sing his praises and so increase his strength.
12 His care is : there are no corresponding words in the text, but it
necessary to supply something of the kind. The meaning is, Lucira is in¬
dependent of, and cares nothing about, his parents, but he does care for his
dear ally the thunderbolt.
THE MGYEDA, 41 §>
13 Maghayan makes the settled man unsettled : he scatters dust
that he hath swept together,
Breaking in pieces like Heaven armed with lightning;
Maghavan shall enrich the man who lauds him. ^
14 He urged the chariot-wheel of Sarya forward: Etasa,- speed¬
ing on his way, he rested.
Him the black undulating cloud bedeweth, in this mid-air's
depth, at the base of darkness,
15 As in the night the sacrificing priest.
16 Eager for booty, craving strength and horses, we singers stir
Indra, the strong, for friendship,
Who gives the wives we seek, whose succour fails not, to
hasten, like a pitcher to the fountain.
17 Be thou our guardian, show thyself our kinsman, watching
and blessing those who pour the Soma;
As Friend, as Sire, most fatherly of fathers, giving the-
suppliant vital strength and freedom.
18 Be helping Friend of those who seek thy friendship: give
life, when lauded, Indra, to the singer.
For, Indra, we the priests have paid thee worship, exalting
thee with these our sacrifices.
19 Alone, when Indra Maghavan is lauded, he slayeth many
ne'er-resisted Yritras.
Him in whose keeping’ is the well-loved singer never do Gods
or mortals stay or hinder.
20 E'en so let Maghavan, the loud-voiced Indra, give us true
blessings, foeless, men's upholder.
Kin * of all creatures, give us glory amply, exalted glory due
to him who lauds thee.
21 Now, Indra I lauded, glorified with praises, let power swell
high like rivers for the singer. "v
For thee a new hymn, Loi'd of Bays l is fashioned. May w%
car-borne, through song be victors ever.
13 Scatters dust: causes commotion and keeps the world in a state of unrest.
14 Tills difficult stanza appears to refer to an eclipse of the Sun. Indra
was urging on the Sun’s chariot when suddenly he rested or stopped Etasa
the horse that drew it, and threw him hack into the black moist cloud of
the darkness of night. See 1. 121. 13, and A. Kuhn, Mythologisehe Studien,
1. pp. 58—60.
15 The sacrificing priest: lets the fire shine, understood. S&yava explain?,
'* as the sacrificer sprinkles Soma upon the invoking priest Agni,’ taking htitfi,
a nominative case, as hdtdram , an accusative. Professor Grassmann thinks
that the single P&da was originally a gloss on the preceding stanza.
16 Who gives the wives we seek: perhaps referring, as Professor Ludwig
observes, to' the forcible abduction of women after a victory.
m
THE. HYMNS OF
[BOOK IV.
HYMN XVIII. Indra and Others,
This is the ancient and accepted pathway by which all Gods
haye come into existence.
Hereby could one be born though waxen mighty. Let him
not, otherwise, destroy his Mother.
2 Not this way go I forth : hard is the passage. Forth from
the side obliquely will I issue.
Much that is yet undone must I accomplish: one must I
combat and the other question.
3 He bent his eye upon the dying Mother: My word I now
withdraw. That way I follow.
In Tvashfcar’s dwelling Indra drank the Soma, a hundred-
worth of juice pressed from the mortar.
4 What strange act shall he do, he whom his Mother bore for a
thousand months and many autumns ?
No peer hath he among those born already, nor among those
who shall be born hereafter.
. j5 Deeming him a reproach, his. Mother hid him, Indra, endow¬
ed with all heroic valour.
Then up he sprang himself, assumed his vesture, and filled,
as soon as born, the earth and heaven.
6 With lively motion onward flow these waters, the Holy Ones,
shouting, as ’twere, together.
Ask them to tell thee what the floods are saying, what girdling
rock the waters burst .asunder.
Indra Aditi, and V&madeva are said tojbe the Ilishis or seers as well as
the deities of the hymn, as it consists of conversation in which all bear part.
The hymn appears to be made up of somewhat 1 ' 1 "" -- J .. r • J - 11
Commentators do not seem to have been success'. ■ : 1 ■ ■'
the stanzas to the several speakers. See Prof. " ■ “ ■ . o
gtudien, II. pp. 42—54), and Prof; Ludwig’s criticism thereon, Ueber die
peuesten Arbeiten auf dem Gebiete der V .—- 1 ‘. p p> 342 S qq.
1 The main subject is the birth and - I 1 He refuses to be
%om in the usual manner and insists on coming into the world in another
way. The ■ \ ■ V. his father, Aditi his mother, or some other—
dissuades hi 1 ■ 1 ■ seems, (stanza 3) with success. The Commen¬
tators erroneously take the stanza as referring to the birth of V&madeva.
2 Indra, as yet unborn, is the speaker. One : perhaps Vritra. The other :
perhaps Vishnu, Whom he addresses in stanza 11.
3 Indra, who has changed his mind, speaks the second half of the first line.
4 It is not clear who the speaker is. Professor Wilson observes i * Aditi
defends her son upon the plea that, a* his period of gestation was marvellous,
his actions are not to be compared with those of any others.’
5 Deeming him a reproach; either because he appeared to be weak, or
because, as S&yana says, he was born in a chamber in privacy unworthy of so
great a God. , .
6 What girdling rock: an allusion to the prison of thick cloud from Whim
Indra freed the waters.
THE RIOTED A > * 4}7
7 Are they addressing him with words of welcome $ Will; the
floods take on them the shame of Indra ?
With his great thunderbolt my Son hath slaughtered Vritra,
and set these rivers free to wander. *
8 I east thee from me, mine,—thy youthful mother; thee, mine
own offspring, Kushava hath swallowed. *
To him, mine infant, were the waters gracious. Indra, my
Son, rose up in conquering vigour.
9 Thou art mine own, 0 Maghavan, whom Vyansa struck to
the ground and smote thy jaws in pieces.
But, smitten through, the mastery thou wonnest, and with
thy bolt tbe Dasa’s head thou crush edst.
10 The Heifer hath brought forth the Strong, the Mighty, the
unconquerable Bull, the furious Indra.
The Mother left her unlicked Calf to wander, seeking, himself,
the path that he would follow.
11 Then to her mighty Child the Mather turned her, saying, My
son, these Deities forsake thee.
Then Indra said, about to slaughter Vritra,, 0 my friend
Vishnu, stride full boldly forward.
12 Who was he then who made thy Mother widow ? Who sought
to slay,,.thee lying still or moving ? .
What God, when by the foot thy Sire thon tookest and slowest,
was at hand to give thee comfort ? ,,
7 Woi'ds of welcome: nivids, sentences or sliort formularies inserted in a
liturgy and containing epithets or short invocations of the Gods.
The shame of Inch'a ; his fancied guilt incurred in slaying Vritra. Seel,
S2.14.
8 Mine: S Ay an a explains mdmat as 1 exulting/ Professor Roth, whom
Professor Grassmann and the translators of the SiebenzigJLieder follow* ren¬
ders it by now—now. I have preferred Professor Ludwig’s, interpreiation,
originally due to Benfey, and taken the word as another foj*m of mama. The
word is important as expressing Aditi’s acknowledgment of Indra as, her son.
fiushctyd ; according to &&yana, a R&kshasf or female demon who. swallowed
Indra at his birth; according to von Roth, the name of a river.
10 The Heifer ; Aditi, the young mother of Indra.
11 Stride full boldly forward ; that is, assist me in my battle with Vritra,
Professor Grassmann and the translators of the Siepenzig Litder render the
passage differently. ‘ 0 Vischnu, Freund, geh etwas doch zur Seite, and,
1 Vishnu mein Freund geh etwas ausdem Wege; that is, ‘ step aside, or put
of the way/ and let me conquer Vritra without thy aid- . , , ',
12 This, appears tjp be Vishnu’s answer. Why dost thou ask me to help
thee now ? Didst thou not slay thine own father, thy father who sought to
kill thee when yet unborn and when coming to the birth \ Vy^usa appears
to be the father whom Indra slew (stanza 9), SAyana merely says that the
allusions are variously explained by the followers of the TaittiriyU school qr
the Yajurveda.
27
418
TUB MYMtfS OF
BOOK IV ;
13 In deep distress I cooked a dog's intestines. Among the Gods
I found not one to comfort.
My consort I beheld in degradation. The Falcon then brought
nie the pleasant Soma.
HYMN XIX. Indra.
‘Thee, verily, 0 Thunder-wielding Indra, all the Gods here,
■ the Helpers swift to listen,
And both the worlds elected, thee the Mighty, High, waxen
strong, alone to slaughter Yritra.
2 The Gods, as worn with eld, relaxed their efforts: thou,
Indra, bom of truth, wast Sovran Euler.
Thou slewest Ahi who besieged the waters, and duggest out
their all-supporting channels.
3 The insatiate one, extended, hard to waken, who slumbered in
perpetual sleep, 0 Indra,—
The Dragon stretched against the seven prone rivers, where
,! . ho joint was, thou rentest with thy thunder.
4 Indra with might shook earth and her foundation as the
>'■ wind stirs the water with its fury.
Striving, with strength he burst the firm'asunder, and tore
away the summits of the mountains.
5 They ran to thee as mothers to their offspring: the clouds,
like chariots, hastened forth together.
Thou didst refresh the streams and force the billows : thou,
Indra, settest free obstructed rivers.
6 Thou for the sake of Yayya and Tutviti didst stay the great
, stream, flowing, all-sustaining;
Yea, at their prayer didst check the rushing river and make
the floods easy to cross, 0 Indra.
13 This appears to be V&mad'eva’s excuse for having in his utmost need
cooked and eaten, or desired to- eat, impure flesh. * So Mann has, V&madeva
who well knew right and wrong, was by no means rendered impure, though
desirous, when oppressed with hunger* of eating the flesh of d ! ogs for the
preservation of his life, X. 106/—Wilson. According to Ludwig, Bergaigne,
and Hillebrandt, the stanza is spoken by Indra. The Falcon : alluding to the
way in which the Soma was first brought from heaven. S&yana explains it
as ( Indra coming swiftly as a falcon.’
2 Relaxed their efiorts ; or abdicated their functions as protectors and made
over to Indra the duty of slaying the oppressor Yritra.
3 Where no joint wa&: that would have facilitated his dismemberment.
6 The clouds: according to Sftyana, a dr ay ah, mountains or clouds, here .
means the Maruts.
6 Vayya and TurvUi: Turviti has been mentioned frequently in Book,!, as
having been protected by Tndra, and Vayya is said to have been his father
and. companion. See I, 64. 6 ; II. 13. 12.
THE MOVED A.
HY$N 20 .]
m
7 He let the young Maids skilled in Law, unwedded, like foun¬
tains, bubbling, flow forth streaming onward.
He inundated thirsty plains atid deserts, and milked the dry
Cows of the mighty master. •
8 Through many a mom and many a lovely autumn, having
slain Vritra, he set free the rivers.
Indra hath set at liberty to wander on earth the streams
encompassed, pressed together.
9 Lori of Bay Steeds, thou broughtest from the ant-hill the
unwedded damsel’s son whom ants were eating.
The blind saw clearly, as he grasped the serpent, rose, brake
the jar: his joints again united.
10 To the wise man, 0 Sage and Sovran Ruler, the man who
knoweth all thine ancient exploits
Hath told these deeds of might as thou hast wrought them,
great acts, spontaneous, and to man’s advantage.
11 Now, Indra! lauded, glorified with praises, let powers swell
high, like rivers, for the singer.
For thee a new hymn, Lord of Bays I is fashioned. May we,
car-borne, through song be victors ever.
’ HYMN XX. # Iadi*.
From near or far away may mighty Indra, giver of succour,
come for our protection,
Lord of men, armed with thunder, with the Strangest,
slaying his foes in conflict, in the battles.
2 May Indra come to us with Tawny Coursers, inclined to us, to
favour and enrich us.
May Maghavan, loud-voiced and wielding thunder, stand by
us at this sacrifice, in combat.
3 Thou, honouring this our sacrifice, O Indra, shalfc give us
strength and fill us full of courage.
To win the booty, Thunder-armed t like hunters may we with
thee subdue in fight our foemen.
1 The young Maids skilled in Law: the rivers that know and follow the
law of their being, the Order of the universe. ^ , , , „ ^
He milked the dry Cows ; he drew rain from the clouds which had hitherto
been prevented by their mighty master Yritra from yielding their stores.
9 S^yana says that Agru (un wedded) was a woman of that name, whose son
Was hidden in an ant-hill, whence Indra rescued him, restored his fr'ghi, and
reunited his broken joints. . , '
Drake the jar: broke through the ant-hill m Which he Was confined. .Pro¬
fessor Ludwig thinks that the son of the unWedded dam'sel is the lightning;
which burst forth from the parent cloud. The passage is obscure.
1 With the Strongest: the most powerful Maruts.
^20 THE HYMNS OF [BOOK IV,
4 Loving us well, benevolent, close beside us, drink, Godlike
Indra, of the well-pressed Soma.
Drink of the. me^th we offer, and delight thee with food that
cometh from the mountain ridges.
§ Ri m who is sung aloud by recent sages, like a ripe-fruited
tree, a scythe-armed victor,—
I, like a bridegroom thinking of his consort, call hither Indra,
him invoked of many;
. 6 Him who in native strength is like a mountain, the lofty
Indra born of old for conquest,
Terrific wielder of the ancient thunder, filled full with
splendour as a jar with water,
, 7 Whom from of old there is not one to hinder, none to curtail
the riches of his bounty.
Pouring forth freely, 0 thou Strong and Mighty, vouchsafe us
richer, God invoked of many !
8 Qf wealth and homes of men thou art the ruler, and opener
of the stable of the cattle.
Helper of men, winner, of spoil in combats, thou leadeat. to an
ample heap of riches.
9 By what great might is he renowned as strongest, wherewith
the Lofty One stirs up wild battles ?
Best soother of the worshipper’s great sorrow, he gives pos¬
sessions to the man who lauds him.
s ’ **" * ** * *
10 Slay us not; bring, bestow on us the ample gift which thou
hast to. give to him who offers.
At this new gift, with this laud sung before thee, extolling
thee, we, Indra, will declare it.
4 That cometh from tjie mountain, rid/jes.: where the Soma was said especi¬
ally to grow. According to Sly ana’s interpretation, the translation would
he, * with the food brought thee with the hymn of noonday. L PvUhtka
means both * back, or high ridge,' and * a hymn employed at the midday
oblation,’ and the meaning of the adjeotive prhhthya is similarly ambiguous,
5 A scythe-armed victor ; the meaning is uncertain. Slyana explains Brin yah,
as‘armed with a hook or sickle/ ‘skilled in the use of arms.’ Professor
Ludwig translates, ‘ wie ein fassender haken,’ ‘ like a grasping hook.’ Pro¬
fessor Aufrecht thinks that Brinyo naj&td may perhaps mean, * like a winner
of sickles (as a prize,).’ Professor Grassmann thinks that a reaper, " cutting
down corn with his sickle, is intended, .
6 Wielder of the ancient thundw: X follow S&yana, but am not satisfied
with^ his explanation. Professor Grassmann follows BolleUsen in reading
vr.ajam f cowpen, instead of vctjram, thunderbolt, and this is the reading given
’ *dso in the §t. Petersburg Lexicon, If this alteration were adopted the
translation would be, ‘the fierce discloser of the firm-built cow-stall,’
TEE RTQ VEDA,
mmwziX
11 Now, Indra! lauded, glorified with praises, let power siveli,
high, like rivers, for the singer.
. A new hymn, Lord of Bays! for thee is fashioned. May we*
car-borne, through song be victors ever. *
HYMN XXI. Indra.
May Indra come to us for our protection ; here be the Hero *
praised, our feast-companion.
May he whose powers are many, waxen haighty, cherish, like
t)yaus, his own supreme dominion,
2 Here magnify his great heroic exploits, most glorious One,
enriching men with bounties,
Whose will is like a Sovran in assembly, who rules the
people, Conqueror, all-surpassing.
3 Hither let Indra come from earth or heaven, hither with
' speech; from firmament or ocean ;
With Maruts, from the realm of light to aid us, or from a
distance, from the seat of Order.
d That Indra will we laud in our assemblies, him who is Lord
of great and lasting riches,
Victor with V&yu where the herds are gathered, who leads
with boldness on to higher fortune.
5 May the Priest, Lord of many blessings, striving,—who
I fixing reverence on reverence, -giving
Vent to his voice, inciteth men to worship—with lauds bring
Indra hither to our dwellings.
6 When sitting pondering in deep devotion in Ausija’s abode
they ply the press-stone,
May he whose wrath is fierce, the mighty bearer, come as the
house-lord’s priest within our chambers.
7 Surely the power of BMrvara the mighty for ever helpeth to
support the singer; _ _
| Fi'om a distance, from the seat of Order: perhaps, from the farthest limit of
the ordered universe. According to S&yana,' from the region of cloud, meghalohdt.
% Where the herds are gathered : in places where cattle, the prize of victory,
abound.
5 The Finest: apparently Agni. Fixing reverence on reverence : urging men
to continual adoration.
6 Avsija is generally a patronymic of the Rishi Kakshiv&n and others.
According toS&yana the institutOrof the sacrifice is meant. The stanza is obscure.
7 Bhdrvara : according to S&yana, a name of Indra as son of Bharvara, the
supporter of the world, that is, Praj&pati, Professor Grassmann thinks that
Agui is meant, and Professor Ludwig considers it tolerably clear that Bhftrvara
is identical with Ausija. The exact meaning of the stanza is doubtful, but its
general purport appears to be that Bh&rvara, whether he be Ausija. or Indra,
or Agni, has a store of wealth or power to protect the worshipper and assist
him in the performance of his religious duties,
422 TEE HYMNS OF [BOON IV.
That which in Ausija’s abode lies hidden, to come forth for
delight and for devotion.
8 When he unbars the spaces of the mountains, and quickens
with his floods the water-torrents,
He finds in lair the buffalo and wild-ox when the'wise lead
V him on to vigorous exploit.
9 Auspicious are thv hands, thine arms well-fashioned which
proffer bounty/Indra, to thy praiser.
What sloth is this? Why dost thou not rejoice thee ? Why
dost thou not delight thyself with giving?
JO So Indra is the truthful Lord of treasure. Freedom,he gave
to man by slaying Vritra.
Much-lauded S help us with thy power to riches: may I be
sharer of thy Godlike favour.
-11 Now, Indra! lauded, glorified with praises, let jfbwer swell
high, like rivers, for the singer.
For thee a new hymn, Lord of Bays ! is fashioned. May we,
care-borne, through song be victors ever.
' HYMN XXIh Indra.
That gift of ours which Indra loves and welcomes, even that
he makes for us 3 the Great and Strong One.
He who comes wielding in his might the thunder, Magbavan,
gives prayer, praise, and laud, and Soma.
2 Bull, hurler of the four-edged rain-producer with both’Tiis
arms," strong, mighty, most heroic;
Wearing as wool Parushui for adornment, whose joints for
sake of friendship he hath covered,
8 When he unbars ; when Indra lays open the interior of the mountain of
clouds within which the rain is imprisoned.
The buffalo and wild-ox: the Gaura (Bos gaurus) and the Gavaya (Bos
gavaeus) are two kinds of wild cattle. The gaurdsya and yavaya&ya of the
t.ext must be taken as partitive genitives after viddt, he finds. ‘ The purport
of the expression, according to the scholiast, is, that Indra obtains these two
animals tau dwau pasil labhate, either for himself as sacrificial flesh, or for his
worshippers, some of whom, at least, even now, would not object to eat the
flesh of the wild oxen,’—Wilson,
2 Rain-producer : the thunderbolt or lightning which is supposed to cause
rain by opening the cloud.
Parushni: one of the rivers of the Panj&b, called in later times IrAvati, the
modern Mvi, Indra appears to be represented as clothing himself in the
wool-like waves, or fleecy vapours, of the river, and lovingly covering or unit¬
ing in one stream her several joints, limbs, or branches. ( The phraseology
here,’ Professor Wilson remarks, c is somewhat obscure, and the scholiast does
not materially enlighten us,’ - - • '
MYMN 22J TEE RIGVEDA. ' 423
3 God who of all the Gods was bom divinest, endowed with
ample strength and mighty powers,
And bearing in his arms the yearning thunder, with violent
rush caused heaven and earth to tremble, #
4 Before the High God, at his birth, heaven trembled, earth,
many floods and all the precipices.
The Strong One bringeth nigh the Bull’s two Parents : loud
sing the winds, like men, in air’s mid-region.
5 These are thy great deeds, Indra, thine, the Mighty, deeds to
be told aloud at all libations,
That thou, 0 Hero, bold and boldly daring, didst with thy
bolt, by strength, destroy the Dragon.
6 True are all these thy deeds, 0 Most; Heroic. The Milch-kine
issued from the streaming udder.
In fear of thee, 0 thou of manly spirit, the rivers swiftly set
themselves in motion.
7 With joy, 0 Indra, Lord of Tawny Coursers, the Sisters then,
these Goddesses, extolled thee,
When thou didst give the prisoned ones their freedom to
wander at their will in long succession.
8 Pressed is the gladdening stalk as ’twere a river: so let the
rite, the toiler’s power, attract thee
To us-ward, of the Bright One, as the courser strains his
exceedingly strong leather bridle.
9 Ever by us perform thy most heroic, thine highest, best
victorious deeds, 0 Victor.
For us make Vritras easy to be conquered: destroy the
weapon of our mortal foeman.
10 Graciously listen to our prayer, 0 Indra, and strength of
varied sort bestow thou on us.
Send to us all intelligence and wisdom: 0 Maghavan, he he
who gives us cattle.
4 The meaning of the second line is, Indra brings near, but hold.? apart,
the heaven and the earth, the parents of the mighty Sun, and the winds sing
hx the intermediate space which has thus been provided for them.
6 The Milch-hine : streams of fertilizing rain. The udder is the cloud.
7 The Sisters; the rivers. ^
8 The construction of the middle portion of the stanza is very difficult.
The general meaning appears to be, * The Somahas been Passed and the
iuice flows copiously. Let our sacrifice draw thee hither with all the strength
of a hard-pulling horse.’, Who/ the Bright On? is ia*nob clear; probably Agm
is meant.
m TMM MYMNS OF [BOOK IV.
XI Now> Iiidra! lauded, glorified with praises, let wealth Swell
high like rivers to the singer.
- For thee a new hymn, Lord of Bays ! is fashioned. May we,
car-borne, through song he victors ever.
HYMN, XXIII, Indra.
kow, what priest's sacrifice hath he made mighty, rejoicing
in the Soma and its fountain ?
Delighting in the juice, eagerly drinking, the Lofty One hath
waxed for splendid riches.
2 What hero hath been made his feast-companion ? Who hath
been partner in his loving-kindness ?
What know we of his wondrous acts ? How often comes he to
aid and speed the pious toiler?
3 How heareth Indra offered invocation ? How, hearing, marketh
he the invoker's wishes ?
■ What are his ancient acts of bounty? Wherefore call they
him One who filleth full the singer ?
4 How doth the priest who laboureth, ever longing, win for
himself the wealth which he possesseth ?
May he, the God, mark well my truthful praises, having
received the homage which he loveth.
5 How, and what bond of friendship with a mortal hath the
God chosen as this mom is breaking ?
How, and what love hath he for those who love him, who
have entwined in him their firm affection ?
6 Is then thy friendship with thy friends most mighty ? Thy
brotherhood with us,—when may we tell it ?
The streams of milk move, as most wondrous sunlight, the
beauty of the Lovely One for glory.
■ 1 Mighty: effectual. Its fountain: more literally, udder; the sacrifice,
the source from which the Soma flows as milk from the udder of the cow.
For splendid riches: in order to bestow splendid wealth on the sacrificer,
according to S&yana.
2 What Aero, etc: no one is allowed to share the offerings made to Indra
or to know his benevolent intentions.
6 The streams of milk: this line is difficult. Indra’s close connexion with
the Sun is referred to, and the general purport may be, as Professor Ludwig
suggests : When thou risest up as the Sun, then we declare thy brotherhood
with us j or in other words, Indra’s beauty is made known as the light, of
the Sun. S&yana explains sdrgtfh as,, the efforts, (udyogdh), gfy, of the nxoy^
ing one (Indra),
ttfMM 24.] THE RIG VEDA. 423
#' ■
7 About to slay the Indra4ess destructive spirit he sharpens
his keen arms to strike her.
Whereby the Strong, although our debts’ exactor, drives in
the distant mornings that we know not. ,
8 Eternal Law hath varied food that strengthens; thought of
eternal Law removes transgressions.
The praise-hymn of eternal Law, arousing, glowing, hath
oped the deaf ears of the living.
9 Firm-seated are eternal Law’s foundations ; in its fair form
are many splendid beauties.
By holy Law long lasting food they bring us ; by holy Law
have cows come to our worship.
10 Fixing eternal Law he, too, upholds it: swift moves the might
of Law and wins the booty.
To Law belong the vast deep Earth and Heaven: Milch-kine
supreme, to Law their milk they render.
11 Now, Iudra! lauded, glorified with praises^ let power swell
high like rivers to the singer.
For thee a new hymn, Lord of Bays, is fashioned, May we,
car-borne, through song be victors ever.
HYMN XXIV. Indra.
What worthy praise will bring before us Indra, the Son of
Strength, that he may grant us riches;
For Jhe the Hero, gives the singer treasures: he is the Lord
who sends us gifts, ye people.
7 Spirit; the Druh, or mischievous female sprite who does not acknow¬
ledge Indra. The purport of: the second line is : Indra, although the punisher
of our sins, does nob suffer ua to be destroyed by evil spirits, but continuing
to rise as the Sun, urges on a succession of mornings in the light of which
the demons of the night disappear.
8 Eternal Law: here, S&yana says, the word ritd means Aditya, or Indra,
or sacrifice. Its meaning varies slightly in this and the two following stanzas,
hut the original idea of regularity, conformity to, or establishment by, eternal
order or law, is found throughout. In the second . line eternal Law is the
regular law-ordained sacrifice. Glowmg; brilliant, or clearly sounding. The
living: the worshippper.
9 They bring us; that is, the cows which have come to our worship , to be
.presented to the priests as payment of their services.
10 Fixing eternal Law ; the establisher of the law is also its upholder or
administrator. Professor Wilson translates: f The (worshipper) subjecting
Pita (to his will) verily enjoys Pita/
To Law belong; or, were made for the sake of order or law-ordained
sacrifice. Milch-kine supreme ; bounteous heaven and earth, which cherish
and support sacrifice or eternal order in general,
l The Son of Strength: the Mighty One, :
426' THE HYMNS OF \B00KIV.
He-
2 To be invoked and hymned in fight with Vritra, that well-
praised Indra gives us real bounties.
. That Maghavan brings eomfort in the foray to the religious
man* who pours libations.
3 Him, verily, the men invoke in combat; risking their lives
they make him their protector,
When heroes, foe to foe, give up their bodies, fighting, each
side, for children and their offspring.
4 Strong God i the folk at need put forth their vigour, striving
together in the whirl of battle.
When warrior bands encounter one another some in the
grapple quit themselves like Indra.
5 Hence many a one worships the might of Indra: hence let
the brew succeed the meal-oblation.
Henee let the Soma banish those who pour not: even hence
I joy to pay the Strong One worship.
6 Indra gives comfort to the man who truly presses, for him
who longs for it, the Soma,
Not disaffected, with devoted spirit this man he takes to be
his friend in battles.
7 He who this day for Indra presses Soma, prepares the brew
and fries the grains of barley—
Loving the hymns of that devoted servant, to him may Indra
give heroic vigour-.
8 When the impetuous chief hath sought the conflict, and the
lord looked upon the long-drawn battle,
The matron calls to the Strong God whom pressers of Soma
have encouraged in the dwelling.
9 He bid a small price for a thing of value : I was content,
returning, still unpurchased.
He heightened not his insufficient offer. Simple and clever,
. both milk out the udder.
5 Let the brew succeed the meal-oblation: or, let the offering of cooked viands
follow that of the sacrificial cake; let varied offerings be made in rapid suc¬
cession. Let the Soma banish: let those who pour no Soma-libations to Indra
be kept at a distance from those who thus worship him. '
8 When the chieftain has gone out to fight, his wife calls on Indra to
protect him. According to S&yana, the ( impetuous. chief/ 1 the lord/ is
Indra whom his consort recalls to drink the Soma juice which has been
prepared for him by men.
9 I was content: spoken by Indra. Both milh out the udder .* both the
simple, or needy, buyer and the shrewd seller make as much as they can out
of the bargain ; that is, the buying and selling of Indra, meaning the settle¬
ment of the fee to be paid to the priest for obtaining Indra's favour by ^sacrifice.
Professor Grassmann banishes stanzas 9 and 10 to an appendix, as not origin¬
ally belonging to the hymn.
HYMN 25 .] THE RIG VEDA. 427
10 Who for ten milch-kine purehaseth from me this Indra who is
• mine ?
When he hath slain the Viitras let the buyer give him back
to me. ,
11 Now, Indra 1 lauded, glorified with praises, let wealth swell
high like rivers for the singer.
For thee a new hymn, Lord of Bays, is fashioned. May we,
car-borne, through song be victors ever.
HYMN XXV, Indra.
What friend of man, God-loving, hath delighted, yearning
therefor, this day in Indra’s friendship ?
Who with enkindled flame and flowing Soma laudeth him
for his great protecting favour ?
2 Who hath with prayer bowed to the Soma-lover 1 What
pious man endues the beams of morning ?
Who seeks bond, friendship, brotherhood with Indra ? Who
hath recourse unto the Sage for succour ?
3 Who claims to-day the Deities’ protection, asks Aditi for
light, or the Adityas?
Of whose pressed stalk of Soma drink the Asvins, Indra, and
Agni, well-inclined in spirit?
4 To him shall Agni Bhdrata give shelter ; long shall he look
upon the Sun uprising,
Who sayeth, Let us press the juice for Indra, man’s Friend,
the Hero manliest of heroes.
5 Him neither few men overcome, nor many : to him shall Aditi
give spacious shelter.
Dear is the pious, the devout, to Indra; dear is the zealous,
dear the Soma-bringer.
6 This Hero curbs the mighty for the zealous: the presser’s
brew Indra possesses solely :
No brother, kin, or friend to him who pours not, destroyer of
the dumb who would resist him.
2 Endues the beams of morning ': the expression means, apparently, * betakes
himself to prayer at day-break/ Sdyana’s interpretation is, ‘Who covers
that is, supports, the cows given by Indra V
4 Agni Bhtfrata ; Agni as the especial God of the Bkarata family to .which
V&madeva the Hishi of the hymn belonged. 1
6 Curbs the mighty: the meaning pf pr&suS’h&t is-somewhatuncertain *
( prompt discomfiter of foes.’—Siyana. ■ Bridling, leading, driving or having
swift horses.’—Prof. Robb. * Conqueror of the mighty.’—P^of. Ludwig; Tltf
dumb : the man who has no voice to praise him,
4# * TME iTYMNS OF [BOOK tf.
7 Not with the wealthy churl who pours no Soma doth Indra,
Soma-drinker, hind alliance.
, He draws away his wealth and slays him naked, own Friend
to him who offers, for oblation.
8 Highest anc| lowest, men who stand between them, "going,
* returning, dwelling in contentment,
,, Those who show forth their strength when urged to battle—-
these are the men who call for aid on Indra,
HYMN XXVI. Indra.
I was * aforetime Manu, I was Surya: I am the sage Kakshivan,
holy singer.
Kutsa the son of Arjuni I master. I am the sapient Usana ;
behold me.
2 I have bestowed the earth upon the Arya, and rain upon the
man who brings oblation.
I guided forth the loudly-roaring waters, and the Gods moved
according to my pleasure.
3 In the wild joy of Soma I demolished Sambara’s forts, ninety-
and-nine, together;
And, utterly, the hundredth habitation, when, helping Divo-
d&sa Atithigva.
4 Before all birds be ranked this Bird, 0 Maruts; supreme of
falcons be this fleet-winged Falcon,
Because, strong-pinioned, with no car to bear him, he brought
to Manu the God-loved oblation.
5 When the Bird brought it, hence in rapid motion sent on the
wide path fleet as thought he hurried.
Swift he returned with sweetness of the Soma, and hence the
Falcon hath acquired his glory.
6 Bearing the stalk, the Falcon speeding onward, Bird bringing
from afar the draught that gladdens,
7 Naked; stripped of all his property; destitute. To him who offers, for oblation;
according to SI/ana, * to the man who pours the libation and prepares the
dressed food; *to him who presents the libation and oblation, 1 —Wilson.
The deity of the first three stanzas is said to be either Indra or Param&tmft
[the Supreme Spiiit or Soul of the universe]: the deity or deified object of the
other stanzas is the Syena or Falcon.
1 Indra is the speaker of the first three verses, although it is not clear
what he means by saying that he is Kakshiv&n and Usan&, unless he intends
to identify himself with all existence.
3 Sambara ; Divoddsa; Atithigva (here an adname or epithet of Divod^sa):
see Index of Names,
, 4 With no car to bear him .* literally, ‘ with his own wheel-less nature/ that
W, by his own natural impulse. Oblation : the Soma,
, 0 The draught that gladdmv the plant that yields the exhilarating juice,
M IMN 21} TEE BIG VEDA. ♦ '
Friend of the Gods, brought, grasping fast, the Soma which
he had taken from yon loftiest heaven.
7 The Falcon took and brought the Soma, bearing thousand
libations with him, yea, ten thousand. °
The "Bold One left Malignities behind him, wis§, in wild joy of
-Soma, left the foolish. v .
HYMN XXyiL ThefFaton.
T, as I lay within the womb, considered all generations of ,
these Gods in order,
A hundred iron fortresses confined me, but forth I fLew With
rapid speed a Falcon,
2 Not at his own free pleasure did he bear me r he conquered
with his strength and manly courage.
Straightway the Bold One left the fiends behind him a$d
passed the winds as he grew yet more mighty.
3 When with loud cry from heaven down sped the, Falcon,
thence hasting like the wind he bore the Bold One,
Then, wildly raging in his mind, the archer KrMnu aimed
and loosed the string to strike him.
4 The Falcon bore him from heaven’s lofty summit as the swift
car of Indra’s Friend bore Bhujyu.
Then downward hither fell a flying feather of the Bird
hasting forward in his journey,
5 And now let Maghavan accept the beaker, white, filled with
milk, filled with the shining liquid;
The best of sweet meath whioh the priests have offered : that
Indra to his joy may drink, the Hero, that he may take
and drink it to his rapture.
7 The Bold One: Indra.
1 The womb : of the rain cloud. A hundred fortresses:ci * Sambara's hundred
ancient castles* (II, 14.6.) Considered: or reviewed, in hope of finding a deliverer.
The speaker is Agni, that is, the lightning which rends the cloud and brings
down the sweet rain—the fleet Falcon who brings Soma from heaven. See
Prof. Bloomfield, The Myth of Soma and the Eagle, Festgruss an Rudolf von
Both, 1893, pp 149—155. Of. Hymns of the Atharva-veda, YI. 48.1.
. 2 Not at his oion free pleasure; the falcon’s mere will was not enough, says
Soma ) he had first to fight and conquer my keepers.
The Bold One ? Indra. See stanza 7 of the preceding hymn,
3 The Bold One: meaning Soma. The construction of the first line is
difficult. KfUdnu ,* one of the guards of the celestial Soma. See I. 15i>
4 The allusion in the first hue is to the rescue of Bhujyu, by the Asvins (see
I. 112. 6), and we should therefore expect indrdwtoh ,, { of Indra*6 two friend^!
instead of iudrdvato. Feather : pw'tyfan; which became on earth the sacked
Parna or pal&^a tree, the beautiful Butea FrondosA
5* The metrical form and the ritual application indicate the comparatively
recent addition of this stanza to the. ancient hymn. ;
The hymn has been discussed by Weber, Yedisehe Beitrage, pp. 4. T.
m ms STUNS OF [BOOS IV.
6 When ‘also for a_ mortal man, Indra, thou speddest forth the
Sim,
And hojpest Etasa with might
7 What i Yritra-slayer, art not thou, Maghavan, fiercest in thy
+ wrath ?
So hast thou quelled the demon too.
8 And this heroic deed of might thou, Indra, also hast achieved,
*' That thou didst smite to death the Dame, Heaven's Daughter,
meditating ill
9 Thou, Indra, Mighty One, didst crush Ushas, though Daughter
of the Sky,
When lifting up herself in pride.
10 Then from her chariot Ushas fled, affrighted, from her
ruined car,
When the strong Godjiad shattered it.
11 So there this car of Ushas lay, broken to pieces, in. Vip&S,
And she herself fled far away.
12 Thou, Indra, didst with magic power resist the overflowing
stream
Who spread her waters o'er the land.
13 Valiantly didst thou seize and take the store which Sushna
had amassed,
When thou didst crush his fortresses.
14 Thou, Indra, also smotest down Kulitara's son Sambara,
The Dasa, from the lofty hill.
15 Of Dasa Varchin's thou didst slay the hundred thousand and
the five,
Crushed like the fellies of a car.
6 And holpest Mam: that is, the return of day on some particular occasion
is attributed to Indra’s intervention on behalf of his favourite. SeeJndex,
7 The demon; Vritra the son of Danu.
8 The destruction by Indra of the chariot of Ushas. or Dawn appears to
mean the extinction of her light after the rising of the Sun. So in II. 15. 6.
Indra is said to have * crushed with his thunderbolt the car of Ushas, rend¬
ing her slow steeds with his rapid Coursers/ The myth is alluded to in other
passages also. See X. 138. 5.
11 In Vijpdf : or on the bank of that river.
3 2 The overflowing stream ,* or, possibly, some stream called VibAli, the
exact meaning of the word being doubtful.
14 Kulitaru's son; this is S&y ana’s explanation of haulitardm
15 Of Ddsa Varchin's; of the followers of the demon or savage Varphin,
See II. 14- 0. And the five: the position of pdncha in the stanza seeces tp,
indicate that it is taken separately. S&yana prefixes it to satft, making the’
number slain a thousand and five hundred.
Crushed like the fellies of a car; 4 (surrounding) him like the fellies (round
the spokes of a wheel).’—Wilson,
TSJB RIGVEDA, i$k
16 So Indra, Lord of Heroes, Powers, caused the tra wedded:
damsel's son,
The castaway, to share the lauds*
17 So sapient Indra, Lord of Might, brought Turvasa arid Yadu,
those
Who feared the flood, in safety o’er.
18 Arna and Chitraratha, both Aryas, thou, Indra, slewest swift*
On yonder side of Sarayu.
19 Thou, Vritra slayer, didst conduct those two forlorn, the
blind, the lame:
Hone may attain this bliss of thine.
20 For Divod&sa, him who brought oblations, Indra overthrew
A hundred fortresses of stone.
21 The thirty thousand D&sas he with magic power and weapons
sent
To slumber, for Dabliiti’s sake.
22 As such, 0 Vritra-slayer, thou art general Lord of kinefor all,
Thou Shaker of all things that be.
23 Indra, whatever deed of might thou hast this day to execute,
None be there now to hinder it.
24 0 Watchful One, may Aryaman the God give thee all goodly
things.
May Pushan, Bhaga, and the God Kardlati give all things fair.
The unioedded damsel's son ; the son of Agrft, according to S&yana, See
IV. 19. 9.
17 Turvasa and Yadu; so X. 174. 9 * When o’er the flood thou broughtest
them, 0 Hero, thou keptest Turvasa and Yadu safely,’
Who feared the flood ; literally, f non-bathers’ (mndtdvd), meaning probably
unable to swim.
18 Arna and Chitraratha; two kings, says the Scholiast, ‘presuming on
their dignity as Aryas and devoid of faith in, or devotion to, Indra.’ Sarayu
here is probably some river in the Panj&b, and not the Sarayu of Oudh the
modern Sarjii. Turvasa and Yadu may perhaps have crossed the river, and
under the protection of Indra conquered two Aryan chiefs whose lands lay
beyond it,
19 , The Mind y the lame; see II. 13. 12. where one man only, the outcast,
or Par&vrij, is ppoken of as s the halt and blind.’
20 JJivoddsa ; see Index.
21 Dabhiti : a Ilishi favoured by Indra See Index.
24 Kdrhlati ; from, the position of the word in the stanza would appear to
be the name of a separate God, but Sty ana (who is followed by Professors Both
and, Grassm&nn as, well as Wilson) takes it as an epithet of Pftshan, i. e. the-
broken-toothed or toothless God. 4 According to the Pur&nas, Pftshan had his
, teeth knocked out by Yirabhadra’s followers at Daksha’s sacrifice.’—Wilson.
The institutor of the sacrifice appears to be addressed in this verse which is
probably a later addition to the original hymn.
28
m THE HYMNS OF [BOOK IT.
HYMN XXXI.
With what help will he come to us, wonderful, ever-waxing
Friend,
Withfwhat most mighty company 1
2 What genuine and most liberal draught will spirit thee with
juice to burst
Open e’en strongly-guarded wealth ?
3 Do thou who art Protector of us thy friends who praise thee
With hundred aids approach us.
4 Like as a courser’s circling wheel, so turn thee hitherward
to us,
Attracted by the hymns of men.
5 Thou seekest as it were thine own stations with swift descent
' of powers:
I share thee even with the Sun.
6 What time thy courage and his wheels together, Indra, run
■ _ - , their course
With thee and with the Sun alike,
7 So even, Lord of Power and Might, the people call thee:
Maghavan,
Giver, who pauses not to think.
8 And verily to him who toils and presses Soma juice for thee
Thou quickly givest ample wealth.
9 No, not a hundred hinderers can check thy gracious bounty’s
flow,
Nor thy great deeds when thou wilt act.
10 May thine assistance keep us safe, thy hundred and thy
■ thousand aids:
May all thy favours strengthen us.
11 Do thou elect us in this place for friendship and prosperity,
* And great celestial opulence.
----j--- : ---—------—
2 Genuine and 1 • * r "7 5 * 7 ■ good results and’ causing thee to be
most bountiful. s 1 , •< ; ; ■ -ft: ■: to burst open the treasure-houses-
of our enemies and give us their contents j or the allusion may be to the
waters shut up in the clouds.
4 By the hymns: literally, "by the teams/ niyiidbhih, that is, strings' of
verses, hymns, or praises.
5 With swift descent of prnws: by the natural and spontaneous outflow of*
divine strength, as water pours down a precipice.
/ share thee: 1 1 glorify thee together with the Sun/—Wilson.
7 Maghavan: the rich and munificent One.
&TMH 82.] THE R1GVEDA, ’
12 Favour us, Indra, evermore with overflowing store of wealth *
With all thy succours aid thou us.
13 With new protections, Indra, like an archer, open thou for us
The stables that are filled with kine. «
,14 Our chariot, Indra, boldly moves endued with splendour,
ne’er repulsed,
Winning for us both kine and steeds.
15 0 Surya, make our fameto be most excellent among the Gods,
Most lofty as the heaven on high,
HYMN XXXII. Indra.
0 thou who slewest Yyitra, come, 0 Indra, hither to our side,
, Mighty One with thy mighty aids,
2 Swift and impetuous -art thou, wondrous amid the well-
dressed folk :
. Thou doest marvels for our help.
3 Even with the weak thou smitest down him who is strongei*,
with thy strength
The mighty, with the Friends thou hast.
4 0 Indra, we are close to thee; to thee we sing aloud our songs:
Help and defend us, even us.
5 As such, 0 Caster of the Stone, come with thy succours
wonderful,
Blameless, and irresistible.
6 May we be friends of one like thee, 0 Indra, with the wealth
of kine,
Comrades for lively energy.
7 For thou, 0 Indra, art alone the Lord of strength that comes
from kine:
So grant thou us abundant food.
8 They turn thee not another way, when, lauded, Lover of the
Song,
Thou wilt give wealth to those who praise,
9 The Gotarnas have sung their song of praise to thee that thou
mayst give,
Indra, for lively energy. “ .
, 2 Amid the well-dressed folk: the adjective Ghi trinishu, feminine plural
in the locative case, stands without a substantive, and S&yana supplies prajdne,
people ; well-dressed, perhaps, for a religious ceremony, or possibly, armed for
war,
5 Paster of the Stone: wielder of the thunderbolt.
436 TEE ETMEB OF [BOOK IV.
10 We will declare thy hero deeds, what Dasa forts thou brakest
down,
Attacking them in rapturous joy.
11 The s&ges sing those manly deeds which, Indra, Lover of the Song,
Thou wroughtest when the Soma flowed.
12 Indra, the^Gotamas who bring thee praises have grown strong
by thee.
Give them renown with hero sons.
13 For, Indra, verily thou art the general treasure even of all:
Thee, therefore, do we invocate.
14 Excellent Indra, turn to us : glad thee among us with the juice
■ Of Somas, Soma-drinker thou.
15 May praise from us who think on thee, 0 Indra, bring thee
near to us.
Turn thy two Bay Steeds hitherward.'
16 Eat of our sacrificial cake: rejoice thee in the songs we sing,
Even as a lover in his bridp.
17 To Indra for a thousand steeds well-trained and fleet of foot
we pray,
And hundred jars of Soma juice. ’
18 We make a hundred of thy kine, yea, and a thousand, hasten
nigh:
So let thy bounty come to us.
19 We have obtained, a gift from thee, ten water-ewers wrought
of gold:
Thou, Yritra-slayer, givest much.
20 A bounteous Giver, give us much, bring much and not a
trifling gift:
Much, Indra, wilt thou fain bestow.
210 Yritra-slayer, thou art famed in many a place as bountiful:
Hero, thy bounty let us share.
22 I praise thy pair of Tawny Steeds, wise Son of him who
giveth kine:
Terrify not the cows with these.
A_u—_-______ •
10 In rapturous joy: in exhilaration produced by the Some juice,
17 Jare : a kh&rtf is properly a measure of grain, and by metonymy a vessel,
jar, or pitcher, containing that quantity, which is said to be equal to about
three of our bushels.
22 Wise Son of him who giveth him: Indra himself is the special giver of
cattle, and this attribute of his may perhaps, as Professor Ludwig conjectures,,
.he personified in an imaginary father Goshfi, the winner or bestower of, kine;
S fry an a would force on naplt, son, the meaning na pdtayitah , * thou whodost
not cast down* (thy worshippers). With these: two horses of thine. The
meaning of this last T&da is uncertain.
grMtf.m.') mn riqtffa. m
25 Like two slight images of girls, unrobed, upon a new-wrought
post,
So shine thy Bay Steeds in their course.
24 For me the Bays are ready when I start, or start not/with the
dawn, Innocuous in the ways they take.
HYMN XXXIII. " ?ibhus.
I send my voice as herald to the Bibhus; I crave the white cow
for the overspi'eading.
Wind-sped, the Skilful Ones in rapid motion have in an instant
compassed round the heaven.
2 What time the Bibhus had with care and marvels done proper
service to assist their Parents,
They won the friendship of the Gods; the Sages carried away
the fruit of their devotion.
3 May they who made their Parents, who were lying like posts
that moulder, young again for ever,—
May Vaja, Yibhvan, Bibhu, joined with Indra, protect our
sacrifice, the Soma-lovers.
4 As for a year the Bibhus kept the Milch-cow, throughout a
year fashioned and formed her body,
And through a year’s space still sustained her brightness,
through these their labours they were made immortal.
® Two beakers let us make,—thus said the eldest. Let us
make three,—this was the younger’s sentence.
Four beakers let us make,—thus spoke the youngest. Tvashtar
approved this rede of yonrs, O Bibhus.
6 The men spake truth and even so they acted: this Godlike
way of theirs the Bibhus followed.
And Tvashtar, when he looked on the four beakers resplend¬
ent as the day, was moved with envy.
23 Images of girls: perhaps as caryatids, but the passage is obscure. Pro¬
fessor Wilson translates : ‘ Like two puppets on an arranged, new, and
slender stage,’
■ 24 According to S&yana, Let thy inoffesive hay horses give me a sufficiency
affc sacrifices whether I go to them in a car drawn by oxen or without a car so
drawn, that is, on foot.
* 1 For the overspreading: a technical expression for pouring the milk into or
over the Soma juice. f For the dilution ( of the Soma libation).’—Wilson. For
thP Ribhns, see Index.
5 Two beakers ; or sacrificial ladles. See I. 20. 6,
438 TEE E7MNS . OF [BOQR .IV,
7 When for twelve, days the Eibhus joyed reposing as guests of
him who never may be hidden,
They made fair fertile fields, they brought the rivers. Plants
spread o'er deserts, waters filled the hollows.
8 May they who formed the swift car, bearing Heroes, and the
Cow omniform and all-impelling,
Even may they form. wealth for us,—the Eibhus, dexterous¬
handed, deft in work and gracious.
9 So in their work the Gods had satisfaction, pondering it with
thought and mental insight.
The Gods' expert artificer was Vaja, Indra's Ribhukshan,
Varuna’s was Vibhvan.
10 They who, made glad with sacrifice and praises, wrought the
two Bays, his docile Steeds, for Indra,—
Eibhus, as those who wish a friend to prosper, bestow upon
us gear and growth of riches.
11 This day have they set gladdening drink before you. Hot
without toil are Gods inclined to friendship.
Therefore do ye who are so great, 0 Eibhus, vouchsafe us
treasures at this third libation.
HYMN XXXIY. Eibhus.
To this our sacrifice come Eibhu, Vibhvan, Vaja, and Indra
with the gift of riches,
Because this day hath Dhishan& the Goddess set drink for
you: the gladdening draughts have reached you.
7 Him who never may be hidden: the Sun ; Savitar.
8 The swift car: the three-wheeled chariot which bears the Asvins.
The Cow omniform: or of every hue. ‘ Indra hath yoked his Bays the
Asvins’ car is horsed, Brihaspati hath brought the Cow of every hue.’_I
161. 6.
11 At this third libation: in the evening, the proper time for drink-offerings
to the Eibhus. 6
The myth of the Eibhus is exceedingly obscure. They are regarded as
ancient sacrifices who attained immortality as the reward of their pious
labours. The parents whom they restored to youth appear to be the univer¬
sal parents, heaven and earth, rejuvenated each
spring. The milch-cow (stanza 4) is perhaps thei-v: lt l :
tive soil. The twelve days (stanza 7) are perhap s ■ i ■■■; n
twelve nights vratydh prajdpateh, or * holy top:, "i . 11 .
Atharva-veda, IV. 11.11. For careful study and of the
myth, see F. H5ve, Fssai sur le mythe de& ii' j' ; ; s ;*■. Jkn( j
Bergaigne, La Religion Vddique, II. 403—413; HI. 51—55, *
EHshani; a divinity closely connected with Soma and presiding over
prosperity. .
'ZftMlSr 31 ,] TEE RIG VEDA.
Knowing your birth and rich in gathered treasure, Bibhus,
rejoice together with the Kitus.
1 The gladdening draughts and wisdom have approached you :
send ye us riches with good store of heroes
Si For you was made this sacrifice, 0 Bibhus, which ye, like
men, won for yourselves aforetime.
To you come all who find in you their pleasure: ye all were
—even the two elder—V&jas.
4 Bow for the mortal worshipper, 0 Heroes, for him who served
you, was the gift of riches.
Drink, Yajas, Bibhus! unto you is offered, to gladden you,
the third and great libation.
5 <Come' to us, Heroes, Yajas and Bibh.uk shans, glorified for the
sake of mighty treasure.
These draughts approach you as the day is closing, as cows,
whose calves are newly-born, their stable.
6 Come to this sacrifice of ours, ye Children of Strength, in¬
voked with humble adoration.
Drink of this meath, Wealth-givers, joined with Indra with
whom ye are in full accord, ye Princes.
7 Close knit with Yaruna drink the Soma, Indra; close-knit,
, Hymn-lover I with the Maruts drink it:
Close-knit with drinkers first, who drink in season; close-knit
with heavenly Dames who give us treasures.
8 Bejoice in full accord with the Adityas, in concord with the
Parvatas, 0 Bibhus;
In full accord with Savitar, Divine One; in full accord with
floods that pour forth riches.
2 Knowing your birth: knowing how you have attained immortality and
deification. The Pit us; the seasons personified and honoured as deities. The
Bibhus as cosmic powers are closely connected with them,
3 Vdjas ; that is, although V&ja is strictly the name of the-youngest of the
three only, you are all entitled to that appellation which means active, strong,
or spirited. Professor Grassmann translates : * ihr alle seid die ersten hier,
O Vadscha’s ye are all the first (entitled to precedence) here, O Vfijas ;
but the word utd is then left untranslated.
4 The third and great libation: see the preceding hymn, stanza 11.
5 RibhuJcshans: Ribhukshan is another name of Ribhu, the eldest of
the three.
7 Drinkers first: those who claim and receive the libation first; here,
apparently, the IUtus or Seasons.
8 Parvatas; Gods presiding over mountains and clouds.
m Tm MYum of [book jk i
9 Ribhus, who helped their Parents and the Asvins, who formed'
the MilcH-cow and the pair of horses,
Made armour, set the heaven and earth asunder,—far-reach-
' ing JEIeroes, they have made good offspring.
10 Ye who Rave wealth in cattle and in booty, in heroes, in inch
•" sustenance and treasure,
Such, 0 ye Ribhus, first to drink, rejoicing, give unto us and
4 those who laud our present,
11 Ye were not far: we have not left you thirsting, blameless in
this our sacrifice, 0 Ribhus.
Rejoice you with the Maruts and with Indra, with the Kings,
Gods ! that ye may give us riches.
HYMN XXXV. Ribhus,
Comb hither, 0 ye Sons of Strength, ye Ribhus; stay not afar,
ye Children of Sudhanvan.
At this libation is your gift of treasure. Let gladdening
draughts approach you after Indra’s.
■ 2 Hither is come the Ribhus* gift of riches; here was the drink-
: ing of the well-pressed Soma,
Since by dexterity and skill as craftsmen ye made the single
chalice to be fourfold.
3 Ye made fourfold the chalice that was single: ye spake these
words and said, 0 Friend, assist us ;
Then, V&jas 1 gained the path of life eternal, deft-handed
.^Ribhus, to the Gods* assembly.
4 Out of what substance was that chalice fashioned which ye
made fourfold by your art and wisdom 1
Now for the gladdening draught press out the liquor, and
drink, 0 Ribhus, of the meath of Soma.
5 Ye with your cunning made your Parents youthful; the cup,
for Gods to drink, ye formed with cunning;
With cunning, Ribhus, rich in treasure, fashioned the two
swift Tawuy Steeds who carry Indra.
^ Made m'mour: for the Gods.
10 Those who laud our present: who accompany with hymns, and so recom*
mend to the Gods, our oblation.
11 The Kings; the other Gods, or the Gods in general.
v —
1 After Indr a's: libations having been offered to Indra at dawn and at 5
noonday. See stanza 7. ' /
$ 0 Friend: Agni.
5 Cuming: power and skill as craftsmen ; sdchgd, , •
BTMN 36-3 TME RtGt&DA. ill
.6 Whoso pours out for you, when days are closing, the sharp
libation for your joy, 0 Yajas,
For him, 0 mighty Ribhus, ye, rejoicing, have fashioned
wealth with plenteous store of heroes.
7 Lord of Bay Steeds, at dawn the juice thou drankest: thine,
, only thine, is the noonday libation.
Now drink thou with the wealth-bestowing Ribhus, whom for
their skill thou madest friends, 0 Indra.
8 Ye, whom your artist skill hath raised to Godhead, have sat
you down above in heaven like falcons.
, So give us riches, Children of Sudhanvan, 0 Sons of Strength ;
ye have become immortal.
9 The third libation, that bestoweth treasure, which ye have
won by skill, ye dexterous-handed,—
This drink hath been effused for you, 0 Eibhus : drink it with
high delight, with joy like Indra’s.
HYMN XXXVL llibhus.
The car that was not made for horses or for reins, three-wheel¬
ed, worthy of lauds, rolls round the firmament.
That is the great announcement of your Deity, that, 0 ye
Ribhus, ye sustain the earth and heaven.
2 Ye Sapient Ones who made the lightly-rolling oar out of your
mind, by thought, the car that never errs,
You, being such, to drink of this drink-offering, you, 0 ye
Yajas, and ye Ribhus, we invoke. *
3 0 Yajas, Ribhus, reaching far, among the Gods this was your
exaltation gloriously declared,
In that your aged Parents, worn with length of days, ye
; wrought again to youth so that they moved at will.
4' The chalice that was single ye have made fourfold, and by
your wisdom brought the Cow forth from the hide.
So quickly, mid the Gods, ye gained immortal life. Yajas and
Ribhus, your great work must be extolled.
6 Fashioned wealth: made or fabricated as craftsmen.
1 The c(Lr * the three-wheeled chariot of the Asvins, ctraw&by asses, i. & the
grey clouds of morning twilight;.
3 Ye wrought again to youth: forms of the verb taJcsh, to form, fabricate,
fashion, as a carpenter dpes with wood, are used in this and other hymns to
the Itibhus, the artificers, instead of words signifying restoring, giving, pro¬
ducing, and the like.
442
[BOOK IV.
TEE HYMNS OF
5 Wealth from the Bibhus is most glorious in renown, that
which the Heroes, famed for vigour, have produced.
In synods must be sung the car which Yibhvan wrought: that
which ye favour, Gods! is famed among mankind.
€ Strong is the steed, the man a sage in eloquence, the bowman
is a hero hard to beat in fight,
.Great store of wealth and manly power hath he obtained
whom Vaja, Yibhvan, Bibhus have looked kindly on.
7 To you hath been assigned the fairest ornament, the hymn of
praise: Yajas and Bibhus, joy therein;
For ye have lore and wisdom and poetic skill; as such, with
this our prayer we call on you to come.
$ According to the wishes of our hearts may ye, who have full
knowledge of all the delights of men,
Fashion for us, 0. Bibhus, power and splendid wealth, rich in
high courage, excellent, and vital strength.
9 Bestowing on us here riches and offspring, here fashion fame
v for us befitting heroes.
Youchsafe us wealth of splendid sort, 0 Bibhus, that we may
‘make us more renowned than others.
HYMN XXXYII. Ilibhus.
Comb to our sacrifice, Yajas, Bibhukshans, Gods, by the paths
which Gods are wont to travel,
As ye, gay Gods, accept in splendid weather the sacrifice
among these folk of Manus.
2 May these rites please you in your heart and spirit; may the
drops clothed in oil this day approach you.
May the abundant juices bear you onward to power and
strength, and, when imbibed, delight you.
3 Your threefold going near is God-appointed, so praise is given
you, Yajas and Bibhukshans.
So, Manus-like, mid younger folk i offer, to you who are aloft
in heaven, the Soma.
^ 5 The car which Vibhvan wrought: or the sacrificial cup ; the text has only
vibhvatashtdh, that which was fabricated by Yibhvan, or as S&yana says* by
the Ilibhus. «
8 According to the wishes of our hearts ; or, according to S&yana, on account.
of the praises which we have offered to you. * ■.
1 In splendid weather: after the rains, when protracted sacrifices are not
interrupted by storms. These folk of Manus ; Aryan men.
•' 8 Threefold going near; coming to the altar at the three daily sacrifices*'
HYMN 38.] THE RIGVEDA . f43>
4 Strong, with fair chains of . gold and jaws of iron, ye have a
splendid car and well-fed horses. * .
Ye Sons of Strength, ye progeny of Indra, to you the best is
offered to delight you. *
5 Bibhuksham! him, for handy wealth, the mightiest comrade
in the fight,
Him, Indra’s equal, we invoke, most bounteous ever, rich in
steeds.
6 The mortal man whom, Bibhus, ye and Indra favour with your
help,
Must be successful, by his thoughts, at sacrifice and with the
steed.
7.0 Vajas and Eibhukshans, free for us the paths to sacrifice,
Ye Princes, lauded, that we may press forward to each point
of heaven.
8 0 Vajas and Eibhukshans, ye Nasatyas, Indra, bless this wealth,
And, before other mens’, the steed, that ample riches may
be won.
HYMN XXXVIII. Dadhikr&s.
From you two came the gifts in days aforetime which. Trasa-
dasyu granted to the Purus %
Ye gave the winner of our fields and plough-lands, and the
strong smiter who subdued the Dasyus.
5 Him: Ribhu, as representing his brothers also.
6 By his thoughts: referring to the worshipper who by his devout thoughts
and acts will obtain success in sacrifice. With the steed; referring to the war¬
rior who will be victorious in battle with hi3 war-chariot.
7 Press onward to each point of heaven : that is, be everywhere victorious,
achieve, what was in later times the objept of great kings’ highest ambition,
the digvijaya or conquest of lands in every direction.
8 Ndsatyas: Asvins. The steeds: either the war-horses in general, or, as"
Professor Ludwig suggests, a particular horse that is to be sacrificed.
Dadhikvds , in the nominative case, or DadhikrA in the crude form, is the
name of a mythical being often mentioned in the ltigveda and the actual sub¬
ject of this hymn and three others. He is described as a kind of divine horse,
and probably, like T&rkshya, is a personification of the morning sun ; some¬
times he is considered as a creation of heaven and earth, sometimes of Mitra-
Yaruna, and is invoked in the morning together with Agni, Ushas, and the
Asvins. The name is probably derived from dadhi f thickened milk, and kri,
to scatter, in allusion to the rising sun spreading deWl§^d hoar-frost like milk,
(wa%vrjv T^Xtog cric$B(ji iraXiv. Aeschylus). See St. P. Lexicon,
or M. Williams’s Dictionary. Professor Ludwig thinks that the hymn is a
fragment, referring not,to the mythical being but to an actual war-horse bear¬
ing his name. * .
1 .From you,two; Mitra and Yaruna, according to stanza 2 of the following
hymn ,* Heaven and Earth, according to S&yaua. Trasadasyu: this king has
{BOOK tV.
444 - mM Mtkm of
2 And ye gaye mighty Dadhikrds, tlie giver of many gifts, who
visiteth all people,
Impetuous hawk, swift and of varied colour, like a brave Ring
whom each true man must honour*
,3 Whom, as ? twere down a precipice, swift rushing, each Pftru
praises and his heart rejoices,—*
^ Springing forth like a hero fain for battle, whirling the oar and
flying like the tempest.
4 Who gaineth precious booty in the combats, and moveth,
winning spoil, among the cattle;
Shown in bright colour, looking on the assemblies, beyond the
churl, to worship of the living.
5 Loudly the folk cry after him in battles, as ’twere a thief who
steals away a garment; < ■
Speeding to glory, or a herd of cattle, even as a hungry falcon
swooping downward.
’,6 And, fain to come forth first amid these armies, this way and
that with rows of cars he rushes,
: (Jay ,like a bridesman, making him a garland, tossing the dust,
champing the rein that holds him.
7 And that strong Steed, victorious and faithful, obedient with
his body in the combat,
Speeding straight on amid the swiftly pressing, casts o’er his
brows the dust he tosses upward.
8 And at his thunder, like the roar of heaven, those who attack
tremble and are affrighted;
For when he fights against embattled thousands, dread is he
in his striving; none may stay him.
*9 The people praise the overpowering swiftness of this fleet Steed
who giveth men abundance.
Of him they say when drawing back from battle. Dadhikr&s
hath sped forward with his thousands.
been mentioned before (1.112. 14.) ae a favourite of the Asvins. professor
Ludwig points out that, to accord with what is said in IV. 42. 8., the reading
should be Trasadasyum ; * ye who gave Trasadasyu to the PUrus,’ the verb
nttosi standing for the dual nitozcthe. The Pilriis; one of the Aryan tribes.
§ee Index.
4 Beyond the churl :jgaasing by the niggard who offers no oblations, and
looking kindly ©n the Ipferifice of the living man or devout worshipper. The
word aratim apparently= drdtim.
5 Speeding : referring to DadhikrAs seeking fame and booty.
6 Making him a garland: of the chariots that surround him. . V' ■
7 Amid the swiftly pressing ; the text has no substantive; sendsu, hosts, or
people, may be understood*
jarmw io.j the higyeda: m
10 Dadhikras hath o’erspread the Fivefold People with vigour, as
the Sun lightens the waters.
May the strong Steed who winneth hundreds, thousands^ requite
with sweetness these my words and praises. "
HYMN XXXIX. DadfcikrAs.
Now give we praise to Dadhikras the rapid, and mention in
our laud the Earth .and Heaven.
May the Dawns flushing move me to exertion, and bear me
safely over every trouble.
2 I praise the mighty Steed who fills my spirit, the Stallion
* Dadhikravan rich in bounties,
Whom, swift of foot and shining bright as Agni, ye, Yaruna
and Mitra, gave to Purus.
3 Him who hath honoured, when the flame is kindled at break
of dawn, the Courser Dadhikr&van,
Him, of one mind with Yaruna and Mitra may Aditi make
free from all transgression.
4 When we remember mighty Dadhikravan our food and strength,
then the blest name of Maruts,
Varuna, Mitra, we invoke for welfare, and Agni, and the
thunder-wielding Indra.
5 Both sides invoke him as they call on Indra when they stir
forth and turn to sacrifi eing.
To us have Yaruna and Mitra granted the Courser Dadhikras,
a guide for mortals.
6 So have I glorified with praise strong Dadhikravan, conquer¬
ing Steed.
Sweet may he make our mouths; may he prolong the, days we
have to live.
HYMN XL. Dadhikrdvan.
Let us recite the praise of Dadhikravan: may all the Mor%
ings move me to exertion :
Praise of the Lord of Waters, Dawn, and Agni, Brihaspati
Son of Angiras, and Surya.
2 Dadkih'dvan: a lengthened, interchangeable form of Dadhikras.
, 3 Aditi: here a male deity, probably Agni.
5 When they stvr fodth and turn to sacrificing: when,. men who are going,out
on a foray, or to battle, offer sacrifices for their success. Or the meaning may
be, both those who go out to battle and those who remain at home and
sacrifice.
6 Sweet may he make our mouths t purify our lips if we have spoken wick¬
ed words. -
‘ 1 The Lord : literally, the conqueror, that is; the winner, the obtainer.
Uh THM HYMNS OP [BOOK IT.
2 Brave, seeking War and booty, dwelling with the good and
with the swift, may he hasten the food of Dawn.
May he the true, the fleet, the lover of the course, the bird-
like Dadhikr&van, bring food, strength, and light.
3 His pinion, rapid runner, fans him on his way, as of a bird
that hastens onward to its aim,
v! And, as it were a falcon's gliding through the air, strikes
Dadhikrilvan’s side as he speeds on with might.
' 4 Bound by the neck and by the flanks and by the mouth, the
vigorous Courser lends new swiftness to his speed.
Drawing himself together, as his strength allows, Dadhikr&a
springs along the windings of the paths.
5 The Hansa homed in light, the Vasu in mid-air, the priest
, beside the altar, in the house the guest,
Dweller in noblest place, mid men, in truth, in sky, born of
flood, kine, truth, mountain, he is holy Law.
HYMN XLT. Indra-Vanina.
What laud, 0 Indra-Varuna, with oblation, hath like the
Immortal Priest obtained your favour ?
Hath our effectual laud, addressed with homage, touched you,
0 Indra-Varuna, in spirit?
2 He who with dainty food hath won you, Indra and Varuria,
Gods, as his allies to friendship,
Slayeth the Vritras and his foes in battles, and through your
mighty favours is made famous.
2 Hasten the food of Dawn : * accept the (sacrificial) food at the time of
the desirable dawn/—Wilson. This line is difficult, and the meaning is
somewhat obscure.
; 4 Lends new swiftness to his speed: I adopt S&yana’s interpretation,
tvaraj/ati gantum , Prof. Eggeling translates more literally f speedeth after the
whip’ (Satapatha-Br&hmana, V, 1. 5. 19).
5 In this stanza Dadhikr&s is identified with the eternal Law of the
universe and with all types or forms of the Supreme Being. He is the
Hansa, the Swan of heaven, or the Sun, the Vasu in mid-air or the Wind,
Agni as the priest and guest of men. As the Sun he is bom from, or amid,
kine or rays of light and springs up from the celestial ocean and the mountains
of cloud behind which he rises. See Professor Wilson’s note on the passage.
The stanza is explained also in Satapatha Br&h'mana Vf. 7. 3, 11 (Sacred Books
of the East, XLI. p. 281).
The hymn is addressed to Indra-Varuna, that is, Indra and Varuna, con^
jointly, ’ *: ■ ’
1 The Immortal Priest; Agni, 1
Mtmm TEE RTQVEBA. A1
.? 3 Indra and Yaruna are most liberal givers of treasure to the
men who foil to serve them,
When they, as Friends inclined to friendship, honoured ‘with
dainty food, delight in flowing Soma. *
4 Indra and Yaruna, ye hurl, 0 Mighty, on him your strongest
flashing holt of thunder
Who treats us ill, the robber and oppressor : measure on him
your overwhelming vigour.
5 0 Indra-Yaruna, be ye the lovers of this my song, as steers
who love the milch-cow.
Milk may it yield us as, gone forth to pasture, the great Cow
pouring out her thousand rivers.
6 For fertile fields, for worthy sons and grandsons, for the Sun's
beauty and for steer-like vigour,
May Indra-Yaruna with gracious favours work marvels for us
in the stress of battle.
7 For you, as Princes, for your ancient kindness, good comrades
of the man who seeks for booty, .
We choose to us for the dear bond of friendship, most liberal
Heroes bringing bliss like parents.
8 Showing their strength, these hymns for grace, Free-givers !
have gone to you, devoted, as to battle.
For glory have they gone, as milk to Soma, to Indr a-Y aruna
my thoughts and praises.
9 To Indra and to Varuna, desirous of gaining wealth have
these my thoughts proceeded.
They have come nigh to you as treasure-lovers, like mares,
fleet-footed, eager for the glory.
10 May we ourselves be lords of during riches, of ample suste¬
nance for car and horses.
So may the Twain who work with newest succours bring
r yoked teams hitherward to us and riches.
11 Come with your mighty succours, 0 ye Mighty; come, Indra-
Yaruna,. to us in battle.
What time the flashing arrows play in combat, *nay we
through you be winners in the contest.
5 Milk may it yield us; bring us a rich reward. The great Cow: of plenty.
6 For the Sun's heomty : for long life wherein we may continue to aee the
glory of the sun.
• 8 For glory; to glorify you. ,
9 Eager for the glory s of winning the prize in the chariot-race.
11 The hymn is a prayer for aid in a coming battle.
m the hymns of [book tv.
HYMN XLII. IndraVaruna.
I am the royal Euler, mine is empire, as mine who sway all
7 , life are all Immortals.
Varuna’s will the Gods obey and follow. I am the King of
men’s most lofty coyer.
2 I am King Varuna. To me were given these first existing
high celestial powers.
Varuna’s will the Gods obey and follow. I am the King of
, men’s most lofty cover.
3 I Varuna am Indra: in their greatness, these the two wide
deep fairly-fashioned regions,
These the two world-halves have I, even as Tvashtar knowing
all beings, joined and held together.
4 I made to flow the moisture-shedding waters, and set the
heaven firm in the seat of Order.
By Law the Son of Aditi, Law Observer, hath spread abroad
the world in threefold measure.
5 Heroes with noble'horses, fain for battle, selected warriors,
call on me in combat.
I Indra Maghavari, excite the conflict; I stir the dust, Lord
of surpassing vigour.
6 All this I did. The Gods’ own conquering power never im~
pedeth me whom none opposeth.
When lauds and Soma juice have made me joyful, both the
unbounded regions are affrighted.
7 All beings know these deeds of thine: thou tellest this unto
Varuna, thou great Disposer !
Thou art renowned as having slain the Vritras. Thou madest
flow the floods that were obstructed,
8 Our fathers then were these, the Seven Eishis, what time the
son of Durgahu was captive.
Varuna arid his supersessor Indra severally urge their claims to superiority,,
and the poet decides between them. Of. X. 124.
1 Varuna is the speaker of the first four stanzas. Men's most lofty cover:
the highest heaven.
3 Indra ; all that Indra represents, Prince and King of all.
As Tvashtar: or, as their great artificer.
4 In tWe seat of Order : in the place appointed by Law or the eternal Order
of the universe. The Son of A'diti ; I, Varuna.
5 Indra is the speaker of this and of the following stanza.
7 The poet speaks.
8 Our fathers then were these : ‘ The seven Fishis were the protectors of
this our (kingdom).’—Wilson. The meaning is obscure. Professor Grassmanir
banishes stanzas 8, 9, and 10 to the appendix as late additions to the hymn.
SSyana says that Purukutsa, son of Lurgaha; being in captivity, his wife
propitiated the Seven Bishis, who by the favour of Indra and Varuna obtain¬
ed for her a eon named Trasadasyu. For her: the wife of Purukutsa.
JJYMN 43 .] THB RIGVEDA. '
For her they gained by sacrifice Trasadasyu, a demi-god, like
Ihdra, conquering foemen.
9 The spouse of Purukutsa gave oblations to you, '0 Indra-
Yaruna, with homage. *
Then unto her ye gave King Trasadasyu, the demi-god, the
slayer of the foeman.
10 May we, possessing much, delight in riches, Gods in oblations
and the kine in pasture;
And that Milch-cow who shrinks not from the milking, 0
Indra-Varuna, give to us daily.
HYMN XLIIL Asvins,
Who will hear, who of those who merit worship, which of all
Gods take pleasure in our homage ?
On whose heart shall we lay this laud celestial, rich with fair
offerings, dearest to Immortals ?
2 Who will be- gracious ? Who will come most quickly of all
the Gods? who will bring bliss most largely?
What car do they call swift with rapid coursers ? That which
k the Daughter of the Sun elected.
3 So many days do ye come swiftly hither, as Indra to give help
in stress of battle.
Descended from the s^cy, divine, strong-pinioned, by which pf
all your powers are ye most mighty ?
4 What is the prayer that we should bring you, Asvins, whereby
ye come to us when ihvocated ?
Whether of you confronts e’en great betrayal?. Lovers of
sweetness, Dasras, help and save us.
£> In the wide space your chariot reachetli heaven, what time it
turheth hither from the ocean.
Sweets from your sweet shall drop, lovers of sweetness! These
v have they dressed for you as dainty viands*
6 Let Sindhu with his wave bedew your horses : in fiery glow
have the red birds come hither.
Observed of all was that your rapid going, whereby ye were
the Lords of Surya’s Daughter.
7 Whene’er I gratified you here together, your grace was given
us, 0 ye rich in booty.
Protect, ye Twain, the singer of your praises' to you, Nftsa-
tyas, is my wish directed. *
10 That Milch-cow: wealth.-
2 The Daughter of the Sun; Sftry&, bride of the Asvins. See X. 116. 17*
4 Dasras: workers of marvels, mighty ones, a common appellation of the
^svins.
6 Birds: flying steeds. t Cf. IV. 45. 4.
29
m
THE HYMNS OF
[BOOK 17 ,
HYMN XLIV. Asvins.
We will invoke this day your car, far-spreading, 0 Asvins,
even the gathering of the sunlight,—
Oar praised in hymns, most ample, rich in treasure, fitted with
seats, the car that beareth Sarya.
2 Asvins, ye gained that glory by your Godhead, ye Sons of
Heaven, by your own might and power.
Food followetb close upon your bright appearing when stately
horses in your chariot draw you.
3 Who bringeth you to-day for help with offered oblation, or
with hymns to drink the juices?
Who, for the sacrifice’s ancient lover, turneth you hither,
, Asvins, offering homage ?
4 Borne on your golden car, ye omnipresent! come to this sacri¬
fice of ours, N&satyas.
Drink of the pleasant liquor of the Soma: give riches to the
people who adore you.
5 Gome hitherward to us from earth, from heaven, borne on
your golden chariot rolling lightly.
Suffer not other worshippers to stay you: here are ye boupd
by earlier bonds of friendship.
6 Now for us both, mete out, 0 Wonder-Workers, riches exceed¬
ing great with store of heroes,
Because the men have sent you praise, 0 Asvins, and Aja-
milhas come to the laudation.
7 Whene’er I gratified you here together, your grace was given
us, 0 ye rich in booty.
Protect, ye Twain, the singer of your praises; to you,
Nasatyas, is my wish directed.
HYMN XLV, Asvins.
Yonder goes up that light: your chariot is yoked that travels
round upon the summit of this heaven.
Within this car are stored three kindred shares of food, and
a skin filled with meath is rustling aS the fourth.
1 The gathering of the sunlight: Professor Wilson translates, after S&yapa,
‘ the associator of the solar ray,’ and observes: * Sangatim goh, is only
explained, goh sangamayitdram , the bringer into union, or associator, of Go •
what the latter is intended for is not explained, and the translation is purely
conjectural, founded upon the connection of the Asvins with light or the sun. 1
Professor Qrassmann translates: ‘ der zur Milch eilt,’ ‘which hastens to the milk.’
6 Both ; priests and patrons. Ajamilhas : men of the Ilishi’s family
The Rishi of this and the remaining hymns of this Book is V&madeva,
1 Three kindred shares : shares of similar food, for both Asvins and Sury&,
the Skin of meath being intended for earthly beings,—Ludwig., , ,
JTFJftf 4K3 TBE RmrEDA. «n
2 Forth come your viands rich with store of pleasant meath,
abd cars and horses at the flushing of the dawn,
Stripping the covering from the surrounded gloom, and
spreading through mid-air bright radiance like the Sun.
3 Drink of the meath with lips accustomed to the draught;
harness for the meath’s sake the chariot that ye love.
Refresh the way ye go, refresh the paths with meath; hither,
0 Asvins, bring the skin that holds the meath.
4 The swans ye have are friendly, rich in store of meath, gold-
pinioned, strong to draw, awake at early morn,
Swimming the flood, exultant, fain for draughts that cheer:
ye come like flies to our libations of the meath.
5 Well knowing solemn rites and rich in meath, the fires sing
to the morning Asvins at the break of day,
When with pure hands the prudent energetic priest hath
with the stones pressed out the Soma rich in meath.
8 The rays advancing nigh, chasing with day the gloom, spread
through the firmament bright radiance like the Sun;
And the Sun h irnesting his horses goeth forth; ye through
your Godlike nature let his paths be known.
7 Devout in thought I have declared, 0 Asvins, your chariot
with good steeds, which lasts for ever,
Wherewith ye travel swiftly through the regions to the
prompt worshipper who brings oblation.
HYMN XLVI. V&yu. Indra-VAyu.
Drink the best draught of Soma juice, O Vayu, at our holy
rites:
For thou art he who drinketh first.
2 Gome, team-drawn, with thy hundred helps, with Indra seated
in the car,
Vkj u, and drink your fill of juice.
3 May steeds a thousand bring you both, Indra and Y&yu,
hitherward
To drink the Soma, to the feast.
4 For ye, 0 Indra-V&yu, mount the golden-seated car that aids
The sacrifice, that reaches heaven.
4 Swans ; the Asvins’ chariot-steeds. *
6 The rays advancing nigh: I follow the interpretation of S&yana who
supplies c the rays’ and * the gloom ;* but the exact meaning of the half-line
is uncertain.
-
2 Drink your Jill; the verb ia in the dual number, Indra being included.
m THE HYMNS OF [BOOK JK
5 On far-refulgent chariot come unto the man who offers gifts :
Come, Indra-Vayu, hitherward,
6 Here* Indra-Vayu, is the juice ; drink it, accordant with the
Gods,
-Within the giver's dwelling-place.
7 Hither, 0 Indra-Vayu, be your journey: here unyoke your
steeds,
Here for your draught of Soma juice.
HYMN XLVII. Vayu. Indra-Vfru.
VAyu, the bright is offered thee, best of the meath at holy rites.
Come thou to drink the Soma juice, God, longed-for, on thy
team-drawn car.
2 0 Vkyu, thou and Indra are meet drinkers of these Soma-
draughts,
For unto you the drops proceed as waters gather to the vale.
3 0 Indra-Vayu, mighty Twain, speeding together, .Lords of
Strength,
v Come to our succour with your team, that ye may drink the
Soma juice.
4 The longed-for teams which ye possess, 0 Heroes, for the
worshipper,
Turn to us, Indra-Vayu, ye to whom the sacrfice is paid.
HYMN XLVIII. V&yu.
Taste offerings never tasted yet, as bards enjoy the foeman’s
wealth.
0 V&yu, on refulgent car come to the drinking of the juice.
2 Removing curses, drawn by teams, with Indra seated by thy side,
0 Vayu, on refulgent car come to the drinking of the juice.
3 The two dark treasuries of wealth that wear all beauties wait
on thee.
0 V&yu, on refulgent car come to the drinking of the juice.
1 The "bright: juice, understood.
1 As bards enjoy the foemaris wealth : vipo nd rftyo ary ah : S&yana explains
vtpo nd as c like a king who makes his enemies tremble,’and rftyo arydh as
‘bestow wealth upon the worshipper.’ Professor Grassmann translates : ‘gleich
lleisern spriess des Frommen Gut/ ‘May the pious man’s wealth sprout like
twigs or suckers.’ Vipo (vipah) may mean either inspired singers, bards, or
twigs, and arth, of which* aryah is the genitive, means both an enemy and a
pious man, a worshipper. I follow Professor Ludwig’s interpretation. 5 The
* bards* are the • inspired singers of the victorious party who share the feooty
after the battle. * , ’ '
3 The two dark treasuries of wealth: heaven and earth, not yet illuminated
by the sun.
%tmf so.1 TEE RTGVEDA, 4%
4 May mne-and-ninety harnessed steeds who yoke them at thy
will bring thee,
- O Yayu, on refulgent oar come to the drinking of the Juice,
f> Harness, 0 Yayu, to thy car a hundred well-fed tawny
steeds,
Yea, or a thousand steeds, and let thy chariot come to us
with might,
HYMN XLIX, Indra-Bribaspati,
Dear is this offering in your mouth, 0 Indra and Brihaspati:
Famed is the laud, the gladdening draught.
2 This lovely Soma is effused, O Indra and Brihaspati,
For you, to drink it and rejoice,
3 As Soma-drinkers to our house come, Indra and Brihaspati—■
and Indra—to drink Soma juice,
4 Youchsafe us riches hundredfold, 0 Indra and Brihaspati,
With store of horses, thousandfold,
I> 0 Indra and Brihaspati, we call you when the meath is shed,
’ With songs, to drink the Soma juice.
6 Brink, Indra and Brihaspati, the Soma in the giver’s house;
Delight yourselves abiding there,
■ HYMN L. Brihaspati
Him who with might hath propped earth’s ends, who sitteth
in threefold seat, Brihaspati, with thunder,
Him of the pleasant tongue have ancient sages, deep-thinking,
holy singers, set before them,
2 Wild in their course, in well-marked wise rejoicing were .they,
Brihaspati, who pressed around us.
Preserve, Brihaspati, the stall uninjured, this company’s rain-
ingj ever-moving birth-place.
3 And Indra: the words mdrascha of the text are manifestly superfluous,
Indra and Brihaspati conjointly are the deities of stanzas 10 and'll, which,
with 7, 8, and 9, are evidently a late addition to the original hymn.
1 In threefold seat: heaven, mid-air, and earth. Set before them: for adora¬
tion ; or given them the foremost place in sacrifice.
% They,,,who pressed around m: apparently the Maruts, The stall: like
* the boundless stall’ of III. 1.14, the aerial home of the Maruts.
This company*s : the text has only asya 7 'of this.’ I follow Professor Ludwig
in. his interpretation of this very difficult stanza, and supply g.anasya, troop or
company, i. e. of the Maruts. According to S&yana, Brihaspati is asked to
protect the worshipper or institutor of the sacrifice.
iU TB2 HYMNS OF [BOON IT ;
3 Brihaspati, from thy remotest distance have they sat down*
who love the law eternal.
For thee were dug wells
murmurin g rounS abo ut pour streams of sweetness. ~’ r ~ ' *'
-4 Brihaspati, when first he had his being from mighty splendour
in supremest heaven,
Strong, with his sevenfold mouth, with noise of thunder, with
his seven rays, blew and dispersed the darkness.
5 With the loud-shouting band who sang his praises, with
thunder, he destroyed obstructive Vala.
Brihaspati thundering drave forth the cattle, the lowing cows
who make f oblations ready.
6 Serve we with sacrifices, gifts,, and homage even thus the
Steer of all the Gods, the Father.
Brihaspati, may we be lords of riches, with noble progeny and
store of heroes.
7, Surely that King by power and might heroic hath made him
,/ lord of all his foes’possessions.
Who cherishes Brihaspati well-tended, adorns and worships
him as foremost sharer.
8 In his own house he dwells in peace and comfort: to him for
‘ ever holy food flows richly.
To him the people with free will pay homage—the King with
whom the Brahman hath precedence.
9 He, unopposed, is master of the riches- of his own 'subjects
and of hostile people.
The Gods uphold that King with their protection who helps
the Brahman when he seeks Ms favour.
10 Indra, Brihaspati, rainers of treasure, rejoicing at this sacrifice
drink the Soma.
Let the abundant drops sink deep within you: vouchsafe us
riches with full store of heroes.
3 Have they sat down r probably the Maruts are Intended,, and not horses
as S&yanasaya. Wells springing from the mountain: reservoirs of Soma
juice, pressed out by the stones, have been prepared.
4 Sevenfold mouth ...... seven rays; as identified with Agm.
5 Obstructive; or retentive; the meaning of phaligdm is somewhat un¬
certain ; probably, reservoir, i. e. holder and witliholder of the rain. The Imd-
shouting band: the Maruts.
10 Mainers of treasure: the meaning of vrishanvasH is uncertain ; e strong
or excellent as bulls,’ according to Ludwig and Grassmann. Perhaps * strong, •
with treasures/
M¥MN 51.]
THE RI&VEDA,
455
11 Bribaspati and Indra, make us prosper: may this be your
benevolence to us-ward.
Assist our holy thoughts, wake up our spirit: weaken the
' hatred of our foe and rivals: «
HYMN LI. Dawn,
Foeth from the darkness in the region eastward this most
abundant splendid light hath mounted.
Now verily the fai'-refulgent Mornings, Daughters of Heaven,
bring welfare to the people.
2 The richly-coloured Dawns have mounted eastward, like
pillars planted at our sacrifices,
And, flushing far, splendid and purifying, unbarred the
portals of the fold of darkness.
3 Dispelling gloom this day the wealthy Mornings urge liberal
givers to present their treasures;
In the \inlightened depth of darkness round them let niggard
traffickers sleep unawakened.
4 0 Goddesses, is this your car, I ask you, ancient this day, or
is it new, ye Mornings,
Wherewith, rich Dawns, ye seek with wealth Navagva,
Dasagva Angira, the seven-toned singer ?
5 With horses harnessed by eternal Order, Goddesses, swiftly
round the worlds ye travel,
Arousing from their rest, O Dawns, the sleeping, and all that
lives, man, bird, and beast, to motion.
6 Which among these is eldest, and where is she through whom
they fixed the Bibhus’ regulations 1
What time the splendid Dawns go forth for splendour, they
i are not known apart, alike, unwasting.
7 Blest were these Dawns of old, shining with succour, true
with the truth that springs from holy Order ,*
With whom the toiling worshipper, by praises, hymning and
lauding, soon attained to riches.
3 Niggard traffickers: wealthy churls who offer no sacrifices.
4 Navagva , Dasagva: individual members of the so-named mythical priestly
families which are frequently associated with the\ Angirasea. Angiva: a
member of the family of Angiras. Seven-toned: literally, * seven-mouthed,'
using in his hymns the seven metres of the Veda, or repeating hymns of
seven kinds.
. 0 The Ribhus' regulations: the seasons of the year, the RibhUs being
cosmic powers and closely connected with the Ritus.
456 THE HYMNS OF * [BOOK IFl
8 Hither from eastward all at once they travel, from one place
spreading in the self-same manner.
Awaking, from the seat of holy Order the Godlike Dawns
come nigh like troops of cattle.
9 Thus they go forth with undiminished colours, these Morn¬
ings similar,.in self-same fashion,
Concealing the gigantic might of darkness with radiant bodies
bright and pure and shining.
10 0 Goddesses, 0 Heaven’s refulgent Daughters, bestow upon
us wealth with store of children.
As from our pleasant place of rest we rouse us may we be
masters of heroic vigour.
11 Well-skilled in lore of sacrifice, ye Daughters of Heaven,
refulgent Dawns, I thus address you.
May we be glorious among the people. May Heaven vouchsafe
us this, and Earth the Goddess.
HYMN LTI. Dawn.
5 This Lady, giver of delight, after her Sister shining forth,
Daughter of Heaven, hath shown herself.
2 Unfailing, Mother of the Kine, in colour like a bright red mare,
The Dawn became the Asvins’ Friend.
3 Yea, and thou art the Asvins’ Friend, the Mother of the Kine
art thou:
0 Dawn, thou rulest over wealth.
4 Thinking of thee, 0 Joyous One, as her who driveth hate away,
We woke to meet thee with our lauds.
5 Our eyes behold thy blessed rays like troops of cattle loosed
to feed.
Dawn hath filled full the wide expanse.
6 When thou hast filled it, Fulgent One ! thou layest bare the
gloom with light.
After thy nature aid us, Dawn.
7 Thou overspreadest heaven with rays, the dear wide region of
mid-air
With thy bright shining lustre, Dawn. .
8 Like troops of cattle : going forth to pasture at day-break.
I After her Sister: when Night has departed.
3 TheJLwe; the early rays of light, or fleecy clouds of morning. Friend
of the Asvins : as-being worshipped at the same time.
4 Driveth hate may: especialy the malignity of the evil spirits of the nights
HYMN 54.}
THE R1GYEDA .
m-
' HYMN LIIL Savitar.
Of .Savitar the God, the sapient Asura, we crave this great
gift which is worthy of our choice, #
Wherewith he freely grants his worshipper defence. This with
his rays the Great God hath vouchsafed to us.
2 Sustainer of the heaven, Lord of the whole world’s life, the
Sage, he putteth on his golden-coloured mail.
Clear-sighted, spreading far, filling the spacious realm, Savitar
hath brought forth bliss that deserveth laud.
3 He hath filled full the regions of the heaven and earth : the
God for his own strengthening waketh up the hymn.
Savitar hath stretched out his arms to cherish life, producing
with his rays and lulling all that moves.
4 Lighting all living creatures, ne’er to be deceived, Savitar,
God, protects each holy ordinance.
He hath stretched out his arms to all the folk of earth, and,
with his laws observed, rules his own mighty course.
5 Savitar thrice surrounding with his mightiness mid-air, three
regions, and the triple sphere of light,
Sets, the three heavens in motion and the threefold earth, and
willingly protects us with his triple law.
6 Most gracious God, who brings to life and lulls to rest, he
who controls the world, what moves not and what moves,
May he vouchsafe us shelter,—Savitar the God,—for tranquil
life, with triple bar against distress.
7 With the year’s seasons hath Savitar, God, come nigh : may
he prosper our home, give food and noble sons.
May he invigorate us through the days and nights, and may
he send us opulence with progeny.
HYMN LIV, ' Savitar.
Now must we praise and honour Savitar the God; at this
time of the day the men must call to him,
Him who distributes wealth to Manu’s progeny, that he may
grant us here riches most excellent.
2 For thou at first producest for the holy Gods the noblest of
.* all portions, immortality :
Thereafter as a gift to men, 0 Savitar, thou openest existence*,
life succeeding life.
1 Savitar ; the Sun as the great vivifier, generator, and producer.
3 Lulling: the word in the text, nivesdyan, means * bringing to rest.* S&yana
explains it by * establishing in their several duties/ -
5 Triple law: according to S&yana, his functions as distributer Of heat, rain,
and cold. Three heavens; see I. 105. 5,
458
TEE HYMNS OF
[BOOK IK
3 If we, men as we are, have sinned against the Gods through
want of thought, in weakness, or through insolence,
Absolve us from the guilt and make us free from sin,
0 Savitar, alike among both Gods and men.
4 None may impede that power of Savitar the Gol whereby he
will maintain the universal world.
What the fair-fingered God brings forth on earth’s expanse or
in the height of heaven, that work of his stands sure.
5 To lofty hills thou sendest those whom Indra leads, and
givest fixed abodes with houses unto these.
However they may fly and draw themselves apart, still,
Savitar, they stand obeying thy behest.
6 May the libations poured to thee thrice daily, day after day,
0 Savitar, bring us blessing.
May Indra, Heaven, Earth, Sindhu with the Waters, Aditi
with Adityas, give -us shelter.
HYMN LV. YisvedevaB.
Who of you, Yasus, savetb? who protecteth? 0 Heaven and
Earth and Aditi, preserve us,
Varuua, Mitra, from the stronger mortal. Gods, which of you
at sacrificegiveth comfort?
2 They who with laud extol the ancient statutes, when they
shine forth infallible dividers,
Have ordered as perpetual Ordainers, and beamed as holy-
thoughted Wonder-Workers.
3 The Housewife Goddess, Aditi, and Sindhu, the Goddess Svasti
I implore for friendship :
And may the unobstructed Night and Morning both, day and
night, provide for our protection.
1 Aryaman, Yaruna have disclosed the pathway, Agni as Lord of
Strength the road to welfare.
Lauded in manly mode may ladra-Vishnu grant us their power¬
ful defence and shelter.
5 To lofty hills: * Thou elevatest those, of whom Indra is chief, above the
vast clouds: for these, (thy worshippers), thou jproyidest dwelling (places)
filled with habitations.’—Wilson. ‘The difficulties in connection with this
verse are very great, and perhap ■ -Vt—> -ays Professor Peterson, in
whose Hymns from the Rigveda ! . ' I 1 Series, No. XXXYI.) the
Sanskrit student will find a full statement of these difficulties, and the inter¬
pretations proposed by S&yaua and by European scholars, not one of which
is convincing.
2 They: the deities of light; t dividers ’ as separating day from night, and
Ordainers * as fixing and regulating the year and the seasons.
3 Housewife Goddess: as being the mother of the Gods. Svasti: Prosperity#
&YMn W .\1 THE RIGVMDA . 459,
5 I have besought the favour of the Maruts, of Parvata, of Bhaga
God who rescues.
From trouble caused by man the Lord preserve us j from woe
sent by his friend let Mitra save us. *
6 Agree, through these our watery oblations, Goddesses, Heaven
and Earth, with Ahibudhnya.
As if to win the sea, the Gharma-heaters have opened, as they
come anear, the rivers.
7 May Goddess Aditi with Gods defend us, save us the saviour
God with care unceasing.
We dare not stint the sacred food of Mitra and Varuna upon
the back of Agni.
8 Agni is Sovran Lord of wealth, Agni of great prosperity :
May he bestow these gifts on us.
9 Hither to us, rich pleasant Dawn, bring many things to he
desired,
Thou who hast ample store of wealth.
10 So then may Bhaga, Savitar, Varuna, Mitra, Aryaman, Indra,
with bounty come to us.
HYMN LVI. Heaven and Earth.
May mighty Heaven and Earth, most meet for honour, be
present here with light and gleaming splendours;
When, fixing them apart, vast, most extensive, the Steer roars
loudly in far-reaching courses.
2 The Goddesses with Gods, holy with holy, the Two stand pour¬
ing out their rain, exhaustless:
Faithful and guileless, having Gods for children, leaders of
sacrifice with shining splendours.
5 The Lord ; Varuna. Sent by his Friend : Varuna, as the great chastiser of
men. Professor Roth, whom Professor Grassmann follows, takes jdnydt to
mean caused by Btrangers, and mitriydl caused by friends.
6 This stanza is difficult and its meaning is obscure. The words dpyebhir
isktaih , ‘through watery oblations/ are rendered by Professor Grasamann,
‘nebst den erwiinschten Wassergottern,’ ‘together with the wished-for
Water-Gods.’ Ahibudhnya : the Dragon of the Deep, is a divine being who
dwells in the depths of the ocean of air. Cf I. 185. 5 ; II. 31. 6, As if to
win the sea : as if wishing to gain the ocean of abundant wealth. The Gharma*
heaters : the priests who prepare the oblation of hot milk or other hot
beverage which is offered especially to the Asvins. Or Gharma may mean the
caldron or vessel in which the oblation is boiled. The meaning seems to be,
as Professor Ludwig explains it, that the priests, sacrificing, and hymning
lead down towards themselves the rivers of the ocean of plenty,
7 The saviour God: Indra. Upon the back of Agni: poured upon the flames.
1 The Steer ; according to S&yana, Parjanya the God of rain-clouds.
2 Powring out their rain ; bestowing good gifts.
m
THE HYMNS OF [SOOK IV,
3 Sure in the worlds he was a skilful Craftsman,he who produced
these Twain the Earth and Heaven.
Wise, with his power he brought both realms together, spacious
and deep, well-fashioned, unsupported.
4 0 Heaven and Earth, with one accord promoting, with high
protection as of Queens, our welfare,
- Far-reaching, universal, holy, guard us. May we, car-borne,
through song be victors ever.
5 To both of you, 0 Heaven and Earth, we bring our lofty song
of praise,
■ Pure Ones ! to glorify you both.
6 Ye sanctify each other’s form, by your own proper might
ye rule,
And from of old observe the Law.
7 Furthering and fulfilling, ye, 0 Mighty, perfect Mitra’s Law.
Ye sit around our sacrifice.
2
4
HYMN LVII, K shetrapa ti, Etc.
We through the -ield, even as through a
friend, obtain
What nourisheth our kine and steeds. In such may he be
good to us.
As the cow yieldeth milk, pour for us freely, Lord of the Field,
the wave that beareth sweetness,
Distilling meath, well-purified like butter, and let the Lords
of holy Law be gracious.
Sweet be the plants for us, the heavens, the waters, and full
of sweets for us be air’s mid-region.
May the Field's Lord for us be full of sweetness, and may we
follow after him uninjured.
Happily work our steers and men, may the plough furrow
happily.
Happily be the traees bound; happily may he ply the goad.-
' 4 As of Queens: I follow with some hesitation Professor Ludwig’s inter¬
pretation of pdtntvadbhir,' Professor Wilson, following Sftyana, translates,
with our spacious dwellings, inhabited by our wives'
• 5 These three concluding verses form in reality another hymn.
In this hymn various agricultural personifications are addressed, the deity
of the first three stanzas being called Kshetrapati, of the fourth Sana v of
the fifth and eighth Sunftsira, of the sixth and seventh SttA. ‘ It is said in-
the Grihya Sfitras that each verse is to he silently repeated, with an oblation
to fire, at the commencement of ploughing.’—Wilson.
1 The Master of the Field; Eshetrapati, the popular Genius Loci, said to ■
mean either Rudra or Agni.
MYMlSr 58,1 THE RIG VEDA. ml
5 Suna and Sira, welcome ye this laud, and with the milk which
ye have made in heaven
Bedew ye both this earth of ours.
6 Auspicious Sit&, come thou near: we venerate and worship thee
That thou mayst bless and prosper us and bring us fruits
abundantly.
7 May Indra press the furrow down, may Pushan guide its
course aright.
May she, as rich in milk, be drained for us through each
succeeding year.
8 Happily let the shares turn up the ploughland, happily go the
plough ers with the oxen.
With meath and milk Parjanya make us happy. Grant us
prosperity, Suna and Sira.
HYMN LVIII. Ghnta.
Forth from the ocean sprang the wave of sweetness: together
with the stalk it turned to Amrit,
That which is holy oiVs mysterious title : but the Gods’ tongue
is truly Amrit’s centre.
5 Suna and Sira; two deities or deified objects who bless or are closely con¬
nected with agriculture. According 1 to Y&ska. Suna (the anspioious) is V&yiu,
and Sira ;pl uarh; is A.liiyo or the Sun Professor Roth conjectures that the
words mean bore ploughshare and plough. Professor Grassmann translates ;
( 0 Pflug uud Lenker/ ‘plough and ploughman.'
6 SUd: the Furrow or Husbandry personified and addressed as a deity *,
in after time the heroine of the R&m&yana.
7 Indra .* as the God who sends the necessary rain, Indra is prayed to bless
the work by preasing down and deepening the furrow. ‘May Indra take hold
of SUd.’ —Wilson. May she, as rich in milk : according to the Scholiast, s#,
she, here means the sky.
The hymn is in praise of Qhrita, the clarified butter or oil used in sacrifices,
but a choice of deities is offered in the Index—Agni or Sfirya, Waters, Cows,
or Ghrita. It is, as Professor Wilson observes, ‘ a good specimen of Yaidik
vagueness, and mystification, and of the straits to which commentators are put
to extract an intelligible meaning from the text.'
1 It would be fruitless, as Professor Ludwig remarks, to repeat all the
various explanations which S&yana gives of the first line of this stanza: they
only show the utter Uncertainty of tradition in reference to the passage. For
instance, samudra , ocean, is said to mean, sacrificial fire ; or celestial fire 1 j -or
■the firmament '; or the udder of the cow ; and tirmi, wave, may accordingly
mean-reward ; or rain ; or butter. Professor Ludwig thinks that the sense: of
the stanza may be : the life-giving essence which develops itself out of the
world-ocean turns into Soma, in the Moon, hut it is neither of these two, hut
the tongue of the Gods (Agni ?) from which the Amrit proceeds and to which
it returns. But see A. Hillebrandt, Vedische Mythologie, I. 321, 322.
m tm tittm op [poop iv<
2 Let us declare aloud the name of Ghpita* and at this sacrifice
hold it up with homage.
So let/the Brahmaii hear the praise We utter. This hath the
four-horned Buffalo emitted.
Four, are his horns, three are the feet that bear him ; his heads
are two, his hands are seven in number.
Bound with a triple bond the Steer roars loudly : the mighty
God hath entered in to mortals.
4 That oil in triple shape the Gods discovered laid down within
the Cow, concealed by Panis.
Indra produced one shape, Surya another: by their own power
they formed the third from Vena.
5 From inmost reservoir in countless channels flow down these
rivers which the foe beholds not.
I look upon the streams of oil descending, and lo ! the Golden
Reed is there among them.
6 Like rivers our libations flow together, cleansing themselves
in inmost heart and spirit.
The Brahman: according to Mahidhara, the ritvij or priest. Probably
Agni is meant. The last half-line of the stanza is translated, after S&yaua,
by Professor Wilson : 1 the fair-complexioned deity perfects this rite/ the
epithet * four-horned 5 being transferred to * Brahman.’ The God maybe
called a buffalo (gaurd, Bos Ganrus) as a type of extraordinary strength. Mahl-
dhara explains gaurd by yctjna, sacrifice, having four horns, that is, four ofib
eiating priests.
3 Four are his horns: the four horns of Agni as identified with sacrifice are
said by S&yana to be the four Vedas, and, if identified with Aditya, the four
cardinal points The three feet are, in the former case, the three daily sacri¬
fices, in the latter, morning, noon, and evening. The two heads are, in the
former case, the Brahma udana and the Pravargya ceremonies, in the latter,
day and night. Similarly, the seven hands are explained, alternatively, as the
seven metres of the Veda or the seven rays of the Sun ; and the triple bond
as the Mantra , Kalpu , and Brdhmana , prayer, ceremonial, and rationale, of
the Veda, or the three regions, heaven, firmament, and earth. The Steer is,
either as sacrifice or Aditya, the pourer down of rewards, and the loud roar¬
ing is the sound of the repetition of the texts of the Veda. Mahidhara's
explanation differs from that of SAyana. The four horns are priests ; or nouns,
verbs, prepositions, and particles ; the three feet are the Vedas, or the first,
second, and third persons, or the past, present, and future tenses ; the two
heads are two sacrifices, or the agent and object; the seven hands are the
metres or the cases of the noun; and the three bonds are the three daily
sacrifices, or the singular, dual, and plural numbers. See Wilson's note.
4 In triple, shape: as milk, curds, and butter, according to Sftyana. The
meaning seems to be that Indra, Sfirya, and Vena (who is probably Agni),
restored the power of the elements of sacrifice respectively in heaven, the
firmament, and the earth, after they had been rendered ineffectual for a time
by the malignant Panis.
5 The Golden Reed: Celestial Agni,
MYM$ 58 .] TH2 IUGVjSDA. ‘40
The streams of holy oil poor swiftly downward like the wild
beasts that fly before the bowman.
7 As rushing down the rapids of a river, flow swifter, than the
wind the vigorous currents,.
The 1 streams of oil in swelling fluctuation like a red courser
bursting through the fences.
8 Like women at a gathering fair to look on and gently smiling,,
they incline to AgnL
The streams of holy oil attain the fuel, and Jatavedas joyfully
receives them.
9 As maidens deck themselves with gay adornment to join the*
bridal feast, I now behold them.
Where Soma flows and sacrifice is ready,, thither the stream#
of holy oil are running.
10 Send to our eulogy a herd) of cattle : bestow upon us excellent
possessions.
Bear to the Gods the sacrifice* we* offer; the streams of oil flow
pure and full of sweetness.
11 The universe depends upon thy power and might within, the-
sea, within the heart* within all life.
May we attain that sweetly-flavoured wave of thine, brought*
at its gathering, o’er the surface of the floods,
10 Send to our eulogy a herd of cattle: this is S&yana/’s interpretation-. The
Gods are addressed, and asked to- reward the aingers.
11 Thy power: Agni’s. In the sea : in the aerial ocean, the- firmament,, in
which Agni is present as lightning. Within the heart: as Vaisv&uaia, belong¬
ing to all men. Within all life: as the vital principle, or heat. The warn
is the butter of the ablation.
BOOK THE FIFTH.
HYMN I. AgnL
Agni is wakened by the people's fuel to meet the Dawn who
eometh like a milcli-cow.
Like young trees shooting up on high their branches, his flatties
are rising to the vault of heaven.
2 For worship of the Gods the Priest was wakened : at morning
gracious Agni hath arisen.
Kindled, his radiant might is made apparent, and the great
Deity set free from darkness.
3 When he hath stirred the line of his attendants, with the pure
milk pure Agni is anointed.
The strength-bestowing gift is then made ready, which spread
in front, with tongues, erect, he drinketh, ■
4 The spirits of the pious turn together to Agni, as the eyes of
all to Surya.
He, when both Dawns of different hues have borne him, springs
up at daybreak as a strong white charger!
5 The noble One was born at days' beginning, laid red in colour
mid the well-laid fuel.
Yielding in every house his seven rich treasures, Agni is seat¬
ed, Priest most skilled in w orship.
6 Agni hath sat him down, a Priest most skilful, on a sweet¬
smelling place, his Mother’s bosom.
Young, faithful, sage, preeminent o'er many, kindled among
the folk whom he sustaineth.
7 This Singer excellent at sacrifices, Agni the Priest, they glorify
with homage.
Him who spread out both worlds by Law Eternal they balm
with oil, strong Steed who never faileth.
1 Yowng trees ; the meaning of yahvdK* here is uncertain. * Like birds'(? )
flying up (or like strong men reaching up) to a branch’ (M. Miiller),
3 The line of his attendants : the rc*v ^ imr priests, the people of
st, 1,. But the exact meaning of the v. ■ : ■ ■■ ■ ■■■ is uncertain. v
4 To BUrya: to the Sun. Both Dawns : Night and Morning.
. 5 Sevea rich treasures ; wealth of various sorts,
6 Bis Mother's bosom; the altar raised above the ground.
30
466 ms Emm of [book r*
8 He, worshipful House-Friend, in his home is worshipped, our
own auspicious, guest, lauded by sages.
That strength the Bull with thousand horns possesses.
In might, 0 Agni, thou excellest others.
9 Thou quickly passest by all others, Agni, for him to whom
* * thou hast appeared most lovely,
Wondrously fair, adorable, effulgent, the guest of men, the
darling of the people.
10 To thee, Most Youthful God ! to thee, 0 Agni, from near and
far the people bring their tribute.
- Mark well the prayer of him who best extols thee. Great,
high, auspicious, Agni, is thy shelter.
11 Ascend to-day thy splendid car, 0 Agni, in splendour, with the
Holy Ones around it.
. ( Knowing the paths by mid-air’s spacious region bring hither
Gods to feast on our oblation.
12 To him adorable, sage, strong and mighty we have sung forth
our song of praise and homage.
Gavishthirahath raised with prayer to Agni this laud far-reach¬
ing, like gold light to heaven.
HYMN II. Agni.
The youthful*Mother keeps the Boy in secret pressed to her
close, nor yields him to the Father.
But, when he lies upon the arm, the people see his unfading
countenance before them.
2 What child is this thou earnest as handmaid, 0 Youthful One ?
The Consort-Queen hath borne him.
The Babe unborn increased through many autumns. 4 I saw
him born what time his Mother bare him.
3 I saw him from afar gold-toothed, bright-coloured, hurling
his weapons from his habitation,
8 The Bull with thousand horns: Agni as the Sun with his countless rays.
1 The kindling of the sacrificial fire is figuratively described. The lower
piece of wood retains the latent spark and will not give it up to the yajamdna
or worshipper until he lias generated it by attrition. When the fire has been
produced, and is shown like a child that is carried on the arm, its brightness
is apparent to all. This seems to be the meaning of the stanza ; but to arrive
at it aratnaH must be read instead of the aratati of the text; and this or some
similar alteration is required by the metre. But see Ludwig’s Commentary.
2 The meaning is obscure. The handmaid and the Consort-Queen ( mdhisM )
are perhaps the two fire-sticks. The fire thus produced is not the genuine
Agni, who is born as lightning from the cloud.
3 I offered sweet libations of Soma juice to Agni when X beheld him. in the
form of lightning, and consequently the godless who do not acknowledge Jndrft
are unable to injure me, > -
Hymn 2 .] . the rigveda. '«f
r
What time I gave him Amrit free from mixture. How can
the Indraless, the hymnless harm me \
4 I saw him moving from the place he dwells in, even -&s with a
herd, brilliantly shining.
These seized him not: he had been born already. They who
were grey with age again grow youthful.
5 Who separate my young bull from the cattle, they whose pro¬
tector was in truth no stranger ?
Let those whose hands have seized upon them free them. M^y
he, observant, drive the herd to us-ward.
6 Mid mortal men the godless have secreted the King of all who
live, home of the people.
So may the prayers of Atrigive him freedom. Reproached in
turn be those who now reproach him.
7 Thou from the stake didst loose e’en Sunahsepa bound,for a
thousand ; for he prayed with fervour.
So, Agni, loose from us the bonds that bind us, when thou art
seated here, 0 Priest who knowest.
8 Thou hast sped from me, Agni, in thine anger: this the protec¬
tor of Gods’ Laws hath told me.
Indra who knoweth bent his eye upon thee : by him instructed
^arl come, 0 Agni,
9 Agni shines far and wide with lofty splendour, and by his
/ greatness makes all things apparent.
,4le conquers godless and malign enchantments, and sharpens
7 both his horns to gore the Rakshas.
4 Even as with a herd: Agni is here represented as the Sun with his hoBt of
rays. These seized Mm not: the Dawns could not detain him : the Sun was
too powerful. But the meaning of t&K, * these/ without a substantive, is
. somewhat uncertain. They who were grey : the ancient flames of the
cover their youth and strength. Or the half-line may be render^: The
Dawns, the youthful Maidens, grow decrepit.’ This is Professor Ludwig s
"interpretation, and it has much to recommend it,
5 This stanza is extremely obscure. It may refer to some actual occurrence
to which a mythical colouring has been added. * What enemies have despoiled
my kingdom ? * is S&yana’s explanation of the first half-line.
. 0 This Btanza appears to refer to some contention between the descendants
of Airi and some other priestly family, perhaps the Bhrigus, as Professor Dud-
wig thinks, regarding the worship of Agni. Home of the •people: Agni; tiie
asylum of men/—Wilson.
7 Sunahsepa: see I. 24. Bound for a thousand: bought for a thousand
t cows in order that he might be bound to the sacrificial post, SAyana, who is
followed by Professors Wilson, Roth, and Grassmann, takes sahasrddyUpM
, together, * from a thousand stakes/
,, 9 Rakshas: a collective noun signifying the whole race of RAkehasw;
originally, harm, injury.
465 THE HYMNS OF {BOOK V .
10 Loud in the heaven above be Agni ; s roarings with keen-edged
weapons to destroy the demons.
Fort£ burst his splendours in the Soma's rapture. The godless
bands press round but cannot stay him.
11 As a skilled craftsman makes a car, a singer I, Mighty One !
this hymn for thee have fashioned.
If thou, 0 Agni, God, accept it gladly, may we obtain thereby
the heavenly Waters.
12 May he, the strong-necked Steer, waxing in vigour, gather the
foeman's wealth with none to check him.
.. Thus to this Agni have the Immortals spoken. To man who
spreads the grass may he grant shelter, grant shelter to the
man who brings oblation.*
HYMN III. Agni.
Thou at thy birth art Yaruna, 0 Agni ; when thou art kindled
, ^thou becomest Mitra.
In thee, 0 Son of Strength, all Gods are centred. Indra art
, thou to man who brings oblation.
2 Aryaman art thou as regardeth maidens : mysterious is thy
name, 0 Self-sustainer.
As a kind friend with streams of milk they balm thee what
, time thou makest wife and lord one-minded.
3 The Maruts deck their beauty for thy glory, yea, Kudra! for
thy birth fair, brightly-coloured.
. * That which was fixed as Vishnu's loftiest station—therewith
the secret of the Cows thou guardest.
4 Gods through thy glory, God who art so lovely! granting abund¬
ant gifts gained life immortal,
, As their own Priest have men established Agni; and serve him
fain for praise from him who liveth.
1 Varuncc: regarded as the type of royalty. Mitra; the friendly, bene¬
ficent God, Indra ; the chief of all the Gods.
2 Aryaman: in connexion with marriage ; aryamdn meaning also a com¬
panion, especially a friend who asks a girl in marriage for another, and Agni
being, as the Sun, the regulator of the season for marriage, and its consecrate
as the sacrificial fire. • *
3 Fudna; here, as in other places, a name of Agni. ’
Vishnu's loftiest station: the height of the firmament, which supplies milk to
the celestial Cows, and, as mysteriously connected with them, to the cows of
earth. The secret of the Oows ,* apparently, their udder—the cloud—is meant
by gtihyam ndmtcgdndm, * the cows’ secret name.’
„ ,4 Gained life immortal: Agni alone, it is said, was originally immortal, and
the other Gods obtained immortality through him,' f -
From him who liveth: Agni, the special represen taut of vital power. »
&tM2$ 8.1
klGVEDA, m
# There is no priest more skilled than thou in worship; nbiie
Self-sustainer ! passes thee in wisdom.
The man within whose house as guest thou dwellest, 0 God,
by sacrifice shall conquer mortals.
6 Aided by thee, 0 Agni may we conquer through our oblation,
fain for wealth, awakened:
May we in battle, in the days’ assemblies, 0 Son of Strength,
by riches conquer mortals,
S’ He shall bring evil on the evil-plotter whoever turns against us
sin and outrage.
Destroy this calumny of him, 0 Agni, whoever injures us with
double-dealing.
8 At this dawn’s flushing, God ! our ancient fathers served thee
with offerings, making thee their envoy,
When, Agni, to the store of wealth thou goest, a God enkindled
with good things by mortals.
9 Save, thou who knowest, draw thy father near thee, who counts
as thine own son, 0 Child of Power.
0 sapient Agni, when wilt thou regard ns ? When, skilled in
holy Law, wilt thou direct us %
10 Adoring thee he gives thee many a title, when 'thou,. Good
Lord ! acceptest this as Father.
And doth not Agni, glad in strength of Godhead, gain splendid
bliss when he hath waxen mighty ?
11 Most Youthful Agni, verily thou bearest thy praiser safely
over all his troubles.
Thieves have been seen by ns and open foemen: unknown
have been the plottings of the wicked.
12 To thee these eulogies have been directed; or to the .Vasu
hath this sin been spoken.
But this our Agni, flaming high, shall never yield ns to calumny,
, to him who wrongs us.
<5 In the days? assemblies ; gatherings on days appointed for sacrifice.
8 The store of wealth ; according to S&yana, the place containing the riches
of sacrificial offerings.
9 Thy father : the sacrifices who supports Agni with oblations, and in his
turn is loved and cherished as a son.
30 Acceptest this: the homage of the worshipper, When he hath waxen
Tyiykty : or been exalted by our praise.
11 Thieves have been seen: although we have seen thieves and enemies we
have been saved by Agni from suffering injury from their evil designs.
12 Hath this sin been spoken: if my praise he not acceptable to Agni, it is
an offence and a sin. Or t 1 *--' '-'■-■vv’i.r r-.ay be, this sin of our enemies who
plot against us has been .v .» ;. A,.; - --.
THE HYMNS OF
[BOOK V.
m
HYMN IV. Agni.
0 Agni, King and Lord of wealth and treasures, in thee is my
delight at sacrifices.
Through thee may we obtain the strength we long for, and
overcome the fierce attacks of mortals.
‘2 Agni, Eternal Father, offering-bearer, fair to behold, far-reach¬
ing, far-refulgent,
From well-kept household fire beam food to feed us, and mea¬
sure out to us abundant glory.
3 The Sage of men, the Lord of human races, pure, purifying
Agni, balmed with butter,
Him the Omniscient as your Priest ye stablish : he wins among
the Gods things worth the choosing.
4 Agni, enjoy, of one accord with I]a, striving in rivalry with
beams of Surya,
t Enjoy, 0 JAtavedas, this our fuel, and bring the Gods to us
to taste oblations.
J5 As dear House-Friend, guest welcome in the dwelling, to this
our sacrifice come thou who knowest.
And, Agni, having scattered all assailants, bring to us the
possessions of our foemen.
,6 Drive thou away the Dasyu with thy weapon. As, gaining
vital power for thine own body,
0 Son of Strength, the Gods thou satisfiest, so in fight save
us, most heroic Agni.
7 May we, 0 Agni, with our lauds adore thee, and with our
gifts, fair-beaming Purifier!
Send to us wealth containing all things precious: bestow upon,
us every sort of ricbes.
8 Son of Strength, Agni, dweller in three regions, accept our
sacrifice and our oblation.
Among the Gods may we be counted pious: protect us with
a triply-guarding shelter.
4 Ili ; prayer and praise, personified. With beams of Sdrya : putting forth
thy power at day-break and so vying with the sun.
6 As, gaining vital poim": as the oblations of men which thou earnest to
the Gods increase thine own strength also. 8&yana takes the second half-line
in connexion with the first: ‘Drive thou away the Dasyu with thy weapon,
obtaining vital strength for thine own body.’
8 Dweller in three regions; heaven, firmament* and earth, as the sun, the
lightning, and terrestrial fire.
HYMN 5.] THE MOVED A, 471
$
9 Over all woes and dangers, Jatavedas, bear us as in a boat
across a river.
Praised with our homage even as Atri praised thee, 0 Agni, be
the guardian of our bodies. „
10 As I, remembering thee with grateful spirit, a mortal, call with
might on thee Immortal,
Vouchsafe us high renown, 0 J&ta vedas, and may I be immor¬
tal by my children.
11 The pious man, O JUtavedas Agni, to whom thou grantest
ample room and pleasure,
Gaineth abundant wealth with sons and horses, with heroes
and with kine for his well-being.
HYMN V. Apris.
To Agni, J&tavedas, to the flame, the well-enkindled Godj
Offer thick sacrificial oil.
2 He, Nar&sansa, ne’er beguiled, inspiriteth this sacrifice:
For sage is he, with sweets in hand.
3 Adored, 0 Agni, hither bring Indra the Wonderful, the Friend,
On lightly-rolling car to aid,
4 Spread thyself out, thou soft as wool! The holy hymns have
sung to thee.
Bring gain to us, 0 beautiful J
5 Open yourselves, ye Doors Divine, easy of access for our aid :
Fill, more and more, the sacrifice.
6 Fair streugtheners of vital power, young Mothei*s of eternal
Law,
Morning and Night we supplicate.
7 On the wind’s flight come, glorified, ye two celestial Priests of
man:
Come ye to this our sacrifice;
,6.1$, Saras rati, Mahi, three Goddesses who bring us weal,
Be seated harmless on the grass.
9 Atri: the famous Ilishi, ancestor of Vasusruta the Riahi or seer of this hymn.
2prU is the collective name of the Gods and deified objects addressed in
the hymn. See 1,3 8 ; 142 ; 188 ; IX 3 ; III. 4.
4 Thou soft as wool t : the Barkis or Bacred grass, on which the Gods are 1
to sit, is addressed.
5 Boors Divine ; of the sacrificial hall, types of the portals of the East. See
I. 188. 5.
6 Eternal Law: law-ordained sacrifice.
7 Two celestial Priests : see I. 18. 8.
m THE HYMNS OF [B OOK F.
9 Bich in all plenty, Tvashtar, come auspicious of thine own
accord:
Help us in every sacrifice.
10 Vanaspati, wherever thou knowest the Gods’ mysterious names,
1 • Send our oblations thitherward.
11 To Agni and to Yaruna, Indra, thTe Maruts, and the Gods,
With Svaha be oblation brought.
HYMN YI. Agni,
I value Agni that good Lord, the home to which the kine
return:
Whom fleet-foot coursers seek as home, and strong enduring
steeds as home. Bring food to those who sing thy praise.
2 ’Tis Agni whom we laud as good, to whom the milch-kine
come in herds,
To whom the - chargers swift of foot, to whom our well-born
princes come. Bring food to those who sing thy praise.
3 Agni the God of all mankind, gives, verily, a steed to man.
Agni gives precious gear for wealth, treasure he gives when
he is pleased. Bring food to those who sing thjNpraise. *
4 God, Agni, we will kindle thee, rich in thy splendour, fading
not,
So that this glorious fuel may send forth by day its light for
thee. Bring food to those who sing thy praise.
5 To thee the splendid, Lord of flame, bright, wondrous, Prince
of men, is brought '
Oblation with the holy verse, 0 Agni, bearer of our gifts.
Bring food to those who sing thy praise.
6 These Agnis in the seats of fire nourish each thing most
excellent.
They give delight, they spread abroad, they move themselves
continually. Bring food to those who sing thy praise.
7 Agni, these brilliant flames of thine wax like strong chargers
mightily,
10 Vmaspati: the sacrificial stake, regarded as a form of Agni.
11 Svdhd; Hail! Glory I is here an Apri, as a personification of Agni, See I.
1 Strong enduring steeds; or constant worshippers, according to S&yana;
and this interpretation is supported by stanza 2, which is a slightly-varied
repetition of this stanza.
6 These Agnis; the original flames of Agni manifested in the three fire-
altars, each fire being regarded as an independent representative of Agni,
HYMN 7.] THE RlQVEDA. 4f S
Who with the treadings of their hoofs go swiftly to the Stalifc
of kine. Bring food to those who sing thy praise.
8 To us who laud thee, Agni, bring fresh food and safe and happy
homes.
May we who have sung hymns to thee have thee for envoy
in each house. Bring food to those who sing thy praise.
9 Thou, brilliant God, within thy month warmest both ladles
of the oil.
So fill us also, in our hymns, abundantly, 0 Lord of Strength*
Bring food to those who sing thy praise.
10 Thus Agni have we duly served with sacrifices and with hymns*
So may he give us what we crave, store of brave sons and fleet-
foot steeds. Bring food to those who sing thy praise. '
HYMN V?I. Agni.
Offer to Agni, 0 my friends, your seemly food, your seemly
praise;
To him supremest o’er the folk, the Son of Strength, the
mighty Lord:
2 Him in whose presence, when they meet in full assembly, men
rejoice ;
Even him whom worthy ones inflame, and living creatures
bring to life.
3 When we present to him the food and sacrificial gifts of men,
He by the might of splendour grasps the holy Ordinance’s rein.
4 He gives a signal in the night even to him who is afar,
When he, the Bright, unchanged by eld, consumes the sovrans
of the wood.
5 He in whose service on the ways they offer up their drops
of sweat,
On him as their high kin have they mounted, as ridges on
• the earth.
7 To the stalls of kine: the flames of Agni who longs for oblations of milk
and butter are compared to the horses of raiders who seize the cattle of their
enemies.
The Ilishi of this and of the following hymn is said to be Isha of the family
of Atri. But this name appears to have been formed from the word ishayn
(food) in stanza 1, or ishdh in stanza 10, and not to be the name of a real
person. . y
3 Grasps the holy Ordinance's rein: assumes the direction of the sacrifice
as invoker of the Gods and conveyer of men’s oblations.
5 On the ways: in the course of sacrifice. The toil of the ministering priests
is often regarded as their offering to the Gods* On him; the meaning of this
THB HYMNS OF [BOOK F,
6 Whom, sought of many, mortal man hath found to be the
Stay of all;
He who gives flavour to our food, the home of every man that
lives*
,7 Even as a herd that crops the grass he shears the field and
wilderness,
With flashing teeth and beard of gold, deft with his unabat¬
ed might.
8 For him, to whom, bright as an axe he, as to Atri, bath flashed
forth,
Hath the well-bearing Mother borne, producing when her time ■
is come.
9 Agni to whom the oil is $hed by him thou lovest to support,
Bestow upon these mortals fame and splendour and intelli¬
gence.
10 Such zeal hath he, resistless one: he gained the cattle given
by thee.
' Agni, may Atri overcome the Dasyus who bestow no gifts,
subdue the men who give no food.
HYMN VIII. Agni.
0 Agni urged to strength, the men of old who loved the Law
enkindled thee, the Ancient, for their aid,
Thee very bi’ight, and holy, nourisher of all, most excellent,
the Friend and Master of the home.
2 Thee, Agni, men have stablished as their guest of old, as
Master of the household, thee, with hair of flame;
High-bannered, multiform, distributer of wealth, kind helper,
good protector, drier of the floods.
3 The tribes of men praise thee, Agni, who knowest well burnt
offerings, the Discerner, lavisbest of wealth,
line is obscure, Professor Wilson, following Sftyana, translates : ‘ and (the
drops) mount upon tbe Areas if they were its own numerous offspring as (boys
ride) upon the back (of a father).’ The meaning may be that the drops mount
upon Agni,who hears the oblations to heaven, as the backs or ridges (of the ‘
hills) raise themselves above the ground. My version, which follows Professor
Ludwig’s explanation, is only conjectural.
8 This stanza also is obscure. The well-hearing Mother is the lower fire-
stick which at the proper time produces the spark for the man to whom Agni,
keen and bright as an axe, is manifested as he was to the ancient sage Atri,-
the ancestor of the Rishi of the hymn.
10 The last P&da is difficult. Professor Wilson, after S&yana, renders it:
'may lahaovercome (hostile) men.' But ishdh is evidently ‘food,’ and,not the
name of a man.
BTMk 9.] THE BIG VEDA , 47$
Dwelling in secret, Blest One I visible to all, loud-roaring,.
skilled in worship, glorified with oil.
4 Ever to thee, 0 Agni, as exceeding strong have we drawn
nigh with songs and reverence singing hymns. 0
So be thou pleased with us, Angiras ! as a God enkindled by
the noble with man’s goodly light.
S> Thou, Agni! multiform, God who art lauded much ! givest in
every house subsistence as of old.
Thou rulest by thy might o’er food of many a sort: that light
of thine when blazing may not be opposed.
6 The Gods, Most Youthful Agni, have made thee, inflamed, the
bearer of oblations and the messenger.
Thee, widely-reaching, homed in sacred oil, invoked, effulgent,
have they made the Eye that stirs the thought.
7 Men seeking joy have lit thee worshipped from of old, 0 Agni,
with good fuel and with sacred oil.
So thou, bedewed and waxing mighty by the plants, spreadest
thyself abroad over the realms of earth.
HYMN IX. Agni.
Bearing oblations mortal men, 0 Agni, worship thee the God.
I deem thee^Jatavedas : bear our offerings, thou, unceasingly.
2 In the man’s home who offers gifts, where grass is trimmed,
Agni is Priest,
To whom all sacrifices come and strengthenings that win
renown.
3 Whom, as an infant newly-born, the kindling-sticks have
brought to life,
, Sustainer of the tribes of men, skilled in well-ordered sacrifice.
4 Yea, very hard art thou to grasp, like offspring of the wrig¬
gling snakes,
When thou consumest many woods, like an ox, Agni, in the
, mead.
. 8 DmUvng in secret: latent in the fire-sticks, or dwelling in men’s hearts.
4 The noble : the patron of the sacrifice.
7 Bedewed; anointed with clarified butter. By the plants: which supply
fueL
1 I deem thee Jdtavcdas i I hold thee to be the knower of all created beings.
? A- Like an ox; as an ox eats up the grass,
m fan mum op [book r.
~ 5 Whose flames, when thou art sending forth the smoke, com¬
pletely reach the mark,
When Trita in the height of heaven, like as a smelter fannefch
thee/e’en as a smelter sharpeneth thee*
6 0 Agni, by thy succour and by Mitral friendly furtherance,
May we, averting hate, subdue the wickedness of mortal men*
7 0 Agni, to our heroes bring such riches, thou victorious God.
May he protect and nourish us, and help in gaining strength i
be thou near us in fight for our success*
• H?MN x. Agni*
BfttttG us most mighty splendour thou, Agni, resistless on
thy way*
With overflowing store of wealth mark out for us a path to
strength.
2 Ours art thou, wondrous Agni, by Wisdom and bounteousness
of power.
The might of Asuras rests on thee, like Mitra worshipful in act.
3 Agni, increase our means of life, increase the house and home
of these,
The men, the princes who have won great riches through our
hymns of praise*
i Bright Agni, they who deck their songs for thee have horses
as their meed*
The men are mighty in their might, they whose high laud, as
that of heaven, awakes thee of its own accord.
5 0 Agni, those resplendent flames of thine go valorously forth,
Bike lightnings flashing round us, like a rattling car that
seeks the spoil.
A Now, Agni, come to succour us; let priests draw nigh to offer
gifts;
And let the patrons of our rites subdue all regions of the earth.
7 Bring to us, Agni, Angiras, lauded of old and lauded now,
Invoker! wealth to quell the strong, that singers may extol
thee. Be near us in fight for our success.
5 Trita : here perhaps Y&yu, the Wind. According to S&yapa, Trita here
means Agni himself diffused in the three regions.
4 Awakes thee of its own accord: the meaning of this last P&da is doubtful.
Sdyana disconnects bCdhati tmand from the preceding words, and supplies the
name of the Rishi Gaya : Gaya of his own accord arouses thee.
6 Subdue ail regions of the earth .* an allusion to the digvijaya, universal
conquest, or subjugation of all neighbouring princes. S&yana explain^
alternatively as * wishes 4 * 6 7 ; ‘ compass all their desires/
£YMN 12.]
TEE RIGVEDA.
'ffl
HYMN XL A^i.
The watchful Guardian of the people hath been born, Agni,
the very strong, for fresh prosperity. ?
With oil upon his face, with high heaven-touching flame, he
shineth splendidly, pure, for the Bharatas.
2 Ensign of sacrifice, the earliest Household-Priest, the men have
kindled Agni in his threefold seat,
With Indra and the Gods together on the grass let the wise
Priest sit to complete the sacrifice.
3 Pure, unadorned, from thy two Mothers art thou bom : thou
earnest from Vivasv&n as a charming Sage.
With oil they strengthened thee, 0 Agni, worshipped God;
thy banner was the smoke that mounted to the sky.
4 May Agni graciously come to our sacrifice. The men bear
Agni here and there in every house.
He hath become an envoy, bearer of our gifts: electing Agni,
men choose one exceeding wise.
5 For thee, 0 Agni, is this sweetest prayer of mine: dear to
thy spirit be this product of my thought.
As great streams fill the river, so our songs of praise fill thee,
and make thee yet more mighty in thy strength.
6 0 Agni, the Angirases discovered thee what time thou layest
hidden, fleeing back from wood to wood.
Thou by attrition art produced as conquering might, and men,
0 Angiras, call thee the Son of Strength.
HYMN XII. Agni.
To Agni, lofty Asura, meet for worship, Steer of eternal Law,
my prayer I offer;
I bring my song directed to th8 Mighty like pure oil for his
mouth at sacrifices.
2 Mark the Law, thou who knowest, yea, observe it: send forth
the full streams of eternal Order.
I use no sorcery with might or falsehood: the sacred Law of
the Bed Steer I follow.
1 For the Bharatas: for the sake of the priests, according to S&yana and
Mahidhara.
2 hi his threefold seat; the three fire-altars.
3 Thy two-Mothers ; the fire-sticks, Vivas vdn : the sacrificer, according to
S&yana. But see Index.
, ^ 4 j Here and there: or in different places ; from one altar to another.
'-fi' Thou, layest hidden alluding to the legend of the flight and capture of
Agni, See X, 65. 1.
m TUB EyMN$ OB [BOOK f*
3 How hast thou, follower of the Law eternal, become the
knower. of a rieW song, Agni ?
The God, the Guardian of the seasons, knows me: the Lord
of him who won this wealth I know not,
i Who, Agni, in alliance with thy foeman, what splendid help¬
ers Won for them their riches ?
Agni, who guard the dwelling-place of falsehood 1 ? Who are
protectors of the speech of liars ?
5 Agni, those friends of thine have turned them from thee ;
• gracious of old, they have become ungracious.
They have deceived themselves by their own speeches, uttering
wicked words against the righteous.
6 He who pays sacrifice to thee with homage, 0 Agni, keeps the
Red Steer’s Law eternal;
Wide is his dwelling. May the noble offspring of Nahusha who
wandered forth come hither.
HYMN XIII. Agni.
With songs of praise we call on thee, we kindle thee with songs
of praise,
Agni, with songs of praise, for help,
. 2 Eager for wealth, we meditate Agni’s effectual praise to-day,
Praise of the, God who touches heaven.
3 May Agni, Priest among mankind, take pleasure in our songs
of praise,
And worship the Celestial Polk.
4 Thou, Agni, art spread widely forth, Priest dear and excellent;
through thee
Men make the sacrifice complete.
5 Singers exalt thee, Agni, well lauded, best giver of our strength:
So grant thou us heroic might.
6 Thou, Agni, as the felly rings the spokes, encompassest the
Gods.
I yearn for bounty manifold.
3 Knower of a new song: according to Professor Ludwig, the new song is
one in which for the first time we have been obliged to remind thee of thy
duties as the champion of eternal Law, whereas formerly we had only thanks
and prayers to offer thee. The Guardian of the seasons ; thou, Agni, who, as
the Sun, regulatest the seasons, knowest me ,* but I know nothing of the God
who has befriended my wealthy enemy.
4 Who are the Gods who have enriched the wicked who hate both thee and
me ?
6 The meaning of the second line ia obscure. Professor Wilson, following
Sfty&ua, translates : f and may a virtuous successor of the man who diligently
worships thee come in his place.’ I adopt Professor Ludwig’s rendering. 1
MYMtf 15,1
THM R1GVEDA.
m
HYMN XIV, Agni,
Enkindlistg the Immortal, wake Agni with song of praise; may
he hear our oblations to the Gods- *
2 At high solemnities mortal men glorify him the Immortal, best
At sacrifice among mankind,
3 That he may bear their gifts to heaven, all glorify him Agni,
God,
With ladle that distilleth oil.
4 Agni shone bright when born, with light killing the Dasyus
and the dark:
He found the Bane, the Floods, the Sun,
' 5 Serve Agni, God adorable, the Sage whose back is balmedwith
oil:
Let him approach, and hear my call.
6 They have exalted Agni, God of all mankind, with oil and hymns
Of praise, devout and eloquent.
HYMN XV- Agni.
To him, the far-renowned, the wise Ordainer, ancient and glori¬
ous, a song I offer.
Enthroned in oil, the Asura, bliss-giver, is Agni, firm support
of noble riches.
2 By holy Law they kept supporting Order, by help of sacrifice,
in loftiest heaven,—
They who attained with born men to the unborn, men seated
on that stay, heaven's firm sustainer. t
3 Averting woe, they labour hard to bring him, the ancient,
plenteous food as power resistless.
May he, born newly, conquer his assailants; round him they
stand as round an angry lion.
4 When, like a mother, spreading forth to nourish, to cherish
and regard each man that livetb,—
Consuming all the strength that thou hast gotten, thou wander-
eat round, thyself, in varied fashion.
The Rishi of Hymn XV. is said to be Dharuna of the family of Atri, but-
this name is evidently taken from the words dhartinah. (firm) in stanza I, and
., dharitnam in stanza 2.
2 They who attained : our ancestors, or the Fathers, who with, or by the
aid of, the priests, were raised to seats in the firmament,
$$ Thou wanderest round ; seeking fresh wood to bum in order to restore thy
exhausted strength.
484 TEE EY3WS OF [BOOK V.
5 May strength preserve the compass of thy vigour, God t that
broad stream of thine that beareth riches.
Thou, like a thief who keeps his refuge secret, hast kolpen
Atri to great wealth, by teaching.
HYMN XVI. Agni.
Grbat ' power is in the beam of light, sing praise to Agni, to
the God
Whom men have set in foremost place like Mitra with their
eulogies.
2 He by the splendour of Ms arms is Priest of every able man;
Agni conveys oblation straight, and deals, as Bhaga deals, his
boons.
3 All rests upon the laud* and love of him the rich, high-flaming
God,
On whom, loud-roaring, men have laid great strength as on a
faithful friexid.
4 So, Agni, be the Friend of these with liberal gift of hero
, strength.
■Yea, Heaven and Earth have not surpassed this Youthful One
iu glorious fame.
5 0 Agni, quickly come to us, and, glorified, bring precious
wealth.
So we and these our princes will assemble for the good of all.
Be near in fight to prosper us.
HYMN XVII. * Agni.
Gob, may a mortal call the Strong hither, with solemn rites,
to aid,
A man call Agni to protect when sacrifice is well prepared.
2 Near him thou seemest mightier still in native glory, set to
hold
Apart yon fiame-hued vault of heaven, lovely beyond the
thought of man.
5 May strength preserve: may est thou ever find fresh fuel or strengthening food.
Thou, like a thief: ‘This may, perhaps, imply that the wealth bestowed
upon the Rishi deposited in a secure receptacle, like the hidden booty of a.
thief, but the whole\§#to is obscurely worded,’—Wilson.
1 Like Mitra: or as afdtend.
2 Every able man * who has-^eans, will, and skill as a sacrifices.
4 Of these : institutes of the sacrifice. This Youthful One: Agni, $he
exact meaning of the second line is somewhat uncertain.
1 The Strong: Agni.
2 Near him: Sfirya,
TEE MIG VEDA.
HYMN 18 J
3 Yea, this is by the light of him whom powerful song hath
bound to act*
Whose beams of splendour flash on high as though they sprang
from heavenly seed. " *
4 Wealth loads the Wonder-Worker’s car through his, the very
wise One’s power.
Then, meet to be invoked among all tribes, is Agni glorified.
5 Now, too, the princes shall obtain excellent riches by our lips.
Protect us for our welfare: lend thy succour, 0 thou Son of
Strength. Be near in fight to prosper us.
HYMN XVIIL AgJli .
At dawn let Agni, much-beloved guest of the house, be glori¬
fied ;
Immortal who delights in all oblations brought by mortal men.
2 For Dvita who receives through wealth of native strength
maimed offerings,
Thy praiser even gains at once the Soma-drops, Immortal Gods!
S Nobles, with song I call that car of yours that shines with
lengthened life,
For, God who givest steeds 1 that car hither and thither goes
unharmed.
3 This is by the light of kirn: this Sftrya, or the Sun, shines only By the
.light of Agni.
. 4 When the wonder-working Sun brings us wealth, the merit is due to Agni
—Ludwig, According to S&yana, the*meaning is, as given by Professor Wilson:
' By the worship of him who is pleasing of aspect the provident (heap) wealth
in their cars.’ The absence of a verb makes the exact meaning uncertain.
The hymn is aseribed to a Rishi Dvita of the family of Atri, but the name
seems to be borrowed from the Dvita of stanza 2 .
2 The meaning of this stanza is obscure. According to S&yana, Dvita is the
Rishi of the hymn, and the first line is rendered by Professor Wilson : ‘ jBe
('willing, to main-' a .7* "it -A thino r-wu st-v-narth ^ D-vita, the bearer of the
pure libation.’ Iv.- ■ .\ *. ■■ m \:\\\ ■ he :■ ..r receiver of a maimed
or imperfect oblation, and Dvita then would be the mythical personage of that
hame to whom, together with Trita, it was customary to wish away and con¬
sign anjr threatened calamity or unpleasantness (To Trita and to Dvita, Dawn i
bear thou away the evil dream —R. V. X. 47. 16). In the present case, any*,
possible imperfection in the offering made to Agni is previously removed by a
libation to Dvita. See Professor Ludwig’s Commentary, Part I. 338. M. Ber-
gaigne (Religion Vddique, II. 327) gives a different explanation,
' 3 Nobles: wealthy institutors of the sacrifice ; Maghavans, That car of
yours ; apparently Agni, who carries oblations to the Gods.
31
432
ME HYMNS OF
[BOOK V.
4 They who 1 2 3 4 have varied ways of thought, who guard the lauds
within their lips,
, , Arid strew the grass before the light, ‘have decked themselves
J wittf high renown.
,5 Immortal Agni, give the chiefs, heroes who institute the rite,
' Heroes’ illustrious, lofty fame, who at the synod met for praise
presented me with fifty steeds.
HYMN XIX. Agni.
One state begets another state; husk is made visible from husk:
Within his Mother’s side he speaks.
2 Discerning, have they offered gifts: they guard the strength
that never wastes.
To a strong fort have they pressed in.
3 Svaitreya’s people, all his men, have gloriously increased in
might.
A pold chain Brihaduktha wears, as, through this Soma, seek¬
ing spoil.
4 I bring, as ’twere, the longed-for milk, the dear milk of the
Sister-Pair.
Like to a caldron filled with food is he, unconquered, con¬
quering all.
4 Varied ways of thought: manifold modeB of showing their devotion.
Guard the lauds: perpetuate hymns of praise by frequent repetition. Before
the Ught according to S&yana, sv&rnare means, e in the sacrifice which leads
man to heaven.’ Professor Grass maun renders the word by ‘ Dem Glanzes-
herrn/ ‘ for the Lord of Light.’
1 We know only outward forms and circumstances, and the real nature of
the God is concealed from us. The God speaks only in the bosom of bis mother.
—Ludwig. S&yaua gives a totally different interpretation, the word vavri
(husk or covering) in the first stanza being taken as the name of the Rishi of
the hymn,
2 Discerning: perhaps, as Prof. Ludwig suggests, distinguishing thy essence
from thy appearance. The strong fort.wh.ich the worshippers have entered and
settled in is, perhaps, their religious knowledge.
3 Svaitreya’a people have conquered, and their priest Brihaduktha has been
rewarded for his services with a chain of gold, won for him by the Soma-liba-
tiohs which he has offered.—Ludwig. Svaitreya (son of Svitri. See I. 33. 14)
and Brihaduktha are, apparently, proper names. S&yana explains the former
as Agni or lightning ‘abiding in the white firmament,’ and the latter as
‘zealously or highly praising.’
4 The dear milk of the Sister-Pair; the Soma dear to Heaven and Earth,
rphe exact meaning of the line is uncertain.
THE RIQYEBA:
HYMN 21 .]
5 Beam of light, come to us in sportive fashion, finding thyself
close to the wind that fans thee.
These flames of his are wasting flames, like arrows keen-pointed,
sharpened, on his breast. - ^
; HYMN XX. Agnl.
Agni, best winner of the spoil, cause us to praise before the
Gods
As our associate meet for lauds, wealth which thou verily
deemest wealth.
2 Agni, the great who ward not off the anger of thy power and
might
Stir up the wrath and hatred due to one who holds an alien
creed.
3 Thee, Agni, would we choose as Priest, the perfecter of strength
and skill;
We who bring sacred food invoke with song thee Chief at
holy rites.
4 Here as is needful for thine aid we toil, 0 Conqueror, day
by day,
For wealth, fou Law. May we rejoice, Most Wise One ! at the
feast, with kine, rejoice, with heroes, at the feast.
HYMN XXI. . Agni.
We stablish thee as Manus used, as Manus used we kindle thee.
Like Manus, for the pious man, Angiras, Agni, worship Gods.
2 For well, 0 Agni, art thou pleased when thou art kindled
mid mankind.
Straight go the ladles unto thee, thou high-born God whose
food is oil.
5 This stanza is very difficult, and, like much of the reBt of the hymn, can
be only conjecturally translated.
The Itishis of the hymn are said to be certain members of the family of
Atri called Prayasvats, that is, bringers or possessors of sacred food, a word
which occurs in stanza 3.
2 Who holds an alien creed: who follows other than Vedie observances. f ;,
4 For Law : to maintain the holy law, and especially the eternally-ordained
sacrifice. With kme: possessing plenty of cattle. With heroes: with brave
sons about us.
The hymn is ascribed to a ltishi Sasa, this name being taken from the word
sasdsya in the last P4da of stanza 4.
1 Manus : another form of Manu.
484 TMW HYNMS OF [ BOOK V.
3 Thee have all Gods.of one accord established as their mes¬
senger.
.Serving at sacrifices men adore thee as a God, 0 Sage.
4 Let mortal man adore your God, Agni, with worship due to
Gods/
> Shine forth enkindled, Radiant One. Sit in the chamber of
the Law, sit in the chamber of the food.
HYMN XXII. \ Agni.
Like Atri, Visvasaman ! sing to him of purifying light,
Who must be praised in holy rites, the Priest most welcome
in the house.
2 Set J&tavedas in his place, Agni the God and Minister.
Let sacrifice proceed to-day duly, comprising all the Gods.
3 All mortals come to thee for aid, the God of most observant
mind.
Of, thine excelling favour we bethink us as we long for it.
4 Mark with attention this our speech, O Agni, thou victorious
''One. r
Thee, Strong-jawed ! as the homestead’s Lord, the Atris with
their lauds exalt, the Atris beautify witfy songs.
HYMN XXIII. Agni.
By thy fair splendour’s mighty power, 0 Agni, bring victori¬
ous wealth,
Wealth that o’ercometh all mankind, and, near us, conquered
in fight.
. 2 "Victorious Agni, bring to us the wealth that vanquished in,
war;
For thou art wonderful arid true, giver of strength in herds
of kine.
3 For all the folk with one accord, whose sacred grass is trim¬
med and strewn,
Invite thee to their worship-halls, as a dear Priest, for choicest
wealth.
4 The chcmbei' of the Law: the sacrificial chamber or hall. Of the food ;
of,-as Professor Both explains it, where the sacred grass is strewn; accord¬
ing to S&yapa, of Sasa, the supposed Rishi of the hymn.
The ljishi is Visvas&man, of the family of Atri.
The Rishi is said to be Dyumna Visvacharshani—both these names being
words occurring in the hymn,
1 By thy fair splendour $ mighty pomer; the words of the text are dyum?
n&sya prdsdhd, .
TffE RtGYEDA,
25 .]
m
&
4 For he, the God of all men, hath gotten him might that quel-
leth foes.
0 Agni, in these homes shine forth, bright God ! for. our pro¬
sperity, shine, Purifier ! splendidly. '
HYMN XXIY.
0 Agni, be our nearest Friend, be thou a kind deliverer and a
gracious Friend.
2 Excellent Agni, come thou nigh to us, and give us wealth most
splendidly renowned.
3 So hear us, listen to this call of ours, and keep us far from
every sinful man.
4 To thee then, 0 Most Bright, 0 Radiant God, we come with
prayer for happiness for our friends.
HYMN XXV. ^
I will sing near, for grace, your God Agni, for he is good to
us.
Son of the Brands, may he give gifts, and, righteous, save us
from the foe.
2 For he is true, whom men of old enkindled, and the Gods
themselves,
The Priest with the delicious tongue, rich with the light of
glorious beams.
3 With wisdom that surpasseth all, with gracious will most
excellent,
0 Agni, worthy of our choice, shine wealth on us through
hymns of praise.
4 Agni is King, for he extends to mortals and to Gods alike.
Agni is bearer of our gifts. Worship ye Agni with your
thoughts.
5 Agni gives to the worshipper a son, the best, of mightiest
fame,
Of deep devotion, ne’er subdued, bringer of glory to his sire.
. 4 The God of all men; visvilcharsTianih, a common epithet of Agni.
The legend connected with this hymn is discussed by Prof. Max Muller in
Journal of the Royal Asiatic Society, Xew Series, II. 441 f. See Lanmati s
Sanskrit Reader, p. 368.
The Rishis of the hymn are members of the family of Atri called Vasuyua
(seekers’ of riches). Cf, stanza 9.
11 will sing near: I will invite'and bring near with my song.
2 For he is true ; the faithful ye warder of his worshippers.
[BOOK r.
m thk hymns of
6 Agni bestows the hero-lord who conquers with the men in
fight.
Agni bestows the fleet-foot steed, the victor never overcome.
7 The mightiest song is Agni’s: shine on high, thou who art
rich in light.
Like the Chief Consort of a King, riches and strength proceed
* - from thee.
8 Resplendent are thy rays of light: loud is thy voice like
pressing-stones.
Yea, of itself thy thunder goes forth like the roaring of the
heaven.
9 Thus, seeking riches, have we paid homage to Agni Conqueror.
May he, most wise, as with a ship, carry us over all our foes.
HYMN XXYI. Agni.
0 Agni, Holy and Divine, with splendour and thy pleasant
tongue
Bring hither and adore the Gods.
2 We pray thee, thou who droppest oil, bright-rayed ! who look-
est 6n the Sun,
Bring the Gods hither to the feast.
3 We have enkindled thee, 0 Sage, bright caller of the Gods to
feast,
0 Agni, great in sacrifice.
4 0 Agni, come with all the Gods, come to our sacrificial gift:
We choose thee as Invoking Priest.
5 Bring, Agni,, to the worshipper who pours the juice, heroic
strength :
Sit with the Gods upon the grass. '
6 Victor of thousands, Agni, thou, enkindled, cherishest the laws,
Laud-worthy, envoy of the Gods.
7 Set Agni Jatavedas down, the'bearer of our sacred gifts,
Most Youthful, God and Minister.
7 The exact meaning of the stanza is uncertain. Professor Wilson, follow¬
ing jS&y&tift, paraphrases the first line: * That (praise) which best conveys
(our veneration is due) to Agni: affluent in splendour, grant us, (Agni), great
(wealth).’
Like the Chief Consort of a King: as the chief cpieen proceeds, from her home
in royaL state. Professor Ludwig translates mahisMva by ‘ as a. strong cow/
but gives in his Commentary the alternative rendering * as a king’s wife/
S&yana makes mdhisM an adjective agreeing with rayih, and says that iva,
Jike, is pleonastic. I have followed Mahtdhara.
8 Loud is thy voice : the meaning of this half-line is not certain.
0 Cherishest the lams: especially religious ordinances, sacrifices, j
JtYMN 28.] THE RIGVEDA. 4$7
4 8 Duly proceed our sacrifice, comprising all the Gods, to-d&y :
Strew holy grass to be their seat.
9 So may the Maruts sit thereon, the Asvins, Mitra, Varuna :
The Gods with all their company.
HYMN XXVII. Agni.
The Godlike hero, famousest of nobles, hath granted me two
oxen with a wagon.
Trivyishan’s son Tryaruna hath distiguished himself, Vaieva-
nara Agni! with ten thousands.
2 Protect Tryaruna, as thou art waxing strong and art highly
praised, Vaisvanara Agni !
Who granteth me a hundred kine and twenty, and two bay
horses, good at draught, and harnessed.
3 So Trasadasyu served thee, God Most Youthful, craving thy
favour for the ninth time, Agni;
Tryaruna who with attentive spirit accepteth many a song
from me the mighty.
4 He who declares his wish to me, to Asvamedha, to the Prince,
Pays him who with his verse seeks gain, gives power to him
who keeps the Law.
5 From whom a hundred oxen, all of speckled hue, delight my
heart,
The gifts of Asvamedha, like thrice-mingled draughts of
Soma juice.
6 To Asvamedha who bestows a hundred gifts grant hero power,
0 Indra-Agni! lofty rule like the unwasting Sun in heaven.
HYMN XXVIII, Agni.
Agni inflamed hath sent to heaven his lustre : he shines forth
widely turning unto Morning.
Eastward the ladle goes that brings all blessing, praising the
. . Gods with homage and oblation.
The Ilishis are said to be Tryaruna, Trasadasyu, and Asvamedha? or Atri
alone. The metre is Trishtup in stanzas 1,2, 3, and Anush tup in 4, 5, 6;
and, correspondingly, the hymn is made up of two separate and independent
eulogies of munificent princes.
3 Trasadasyu: Terror of Dasyus ; apparently, as Ludwig suggests, an hon¬
orary name or title of several princes. A ccepteth : rewards with gifts.
4 The stanza is difficult. Asvamedha apparently says that the man^ who
requests him to institute a sacrifice is by so doing the enricher of the priests.
5 Thrice-mingled ; mixed with milk, curds, and parched grain.
The hymn is ascribed to a supposed Visvav&r&, a lady of the family of Atri.
... 1 The ladle: the sacrificial ladle with which the oil or clarified butter is
token up and poured out. The text has the feminine adjective ghrmcht only*
488 THE MYMm OR [BOOK V.
2 Enkindled,, thou art King of the immortal world : him who
; 1 brings offerings thou attendest for his weal.
He whom thou urgest on makes all possessions his : he sets
before thee, Agni, gifts that guests may claim.
3 Show thyself strong for mighty bliss, 0 Agni, most excellent
. ,. be thine effulgent splendours.
Make easy, to maintain our household lordship, and oyerdome
the might of those who hate us.
4 Thy glory, Agni, I adore, kindled, exalted in thy strength.
A Steer of brilliant splendour, thou art lighted well at sacred
rites.
*
5 Agni, invoked and kindled, serve the Gods, thou skilled in
sacrifice:
For thou art bearer of our gifts.
6 Invoke and worship Agni while the sacrificial rite proceeds :
For offering-bearer choose ye him.
\ HYMN XXIX. Agni.
Man’s worship of the Gods hath three great lustres, and three
celestial lights have they established.
The Maruts gifted with pure strength adore thee, for thou,
O Indra, art their sapient Kishi.
2 What time the Maruts sang their song to Indra, joyous when
he had drunk of Soma juices,
He grasped his thunderbolt to slay the Dragon, and loosed,
that they might flow, the youthful Waters.
3 And, 0 ye Brahmans, Maruts, so may Indra drink draughts of
this my carefully pressed Soma;
. For this oblation found for man the cattle, and Indra, having
quaffed it, slew the Dragon.
jxM being understood. That brings all blessing; S4yana takes visvdvdrd, to
be the name of a woman. Praising the Gods: said figuratively of the ladle
held by the priest who praises.
3 Make easy to maintain: or, to follow S&yana : Perfect the well-knit bond
of wife and husband.
1 Three great lustres: this is S&yana’s explanation of the try&ryamft of
-the text. Professor Ludwig .suggests that human relationships, such as
Maghamns or nobles, priests, and visas or the people, may be intended. The
three celestial lights: the Sun, tho Wind, the Fire, according to S&yana.
They „• the Maruts, says Sayana. Bishi: here meaning beholder, according to
£&yapa.
$ Brahmans: priests, S&y&ua explains the word as meaning lofty or
mighty in this passage, • .
HYMN 29.] / THE RIG fED A. 48f
4 Then heaven and earth he sundered and, supported : wrapped
even in these he struck;the Beast with terror.
So Indra forced the Engulfer to disgorgement, and slew* the
Danava panting against him. 0
5 Thus all the Gods, 0 Maghavan, delivered to thee of their free
will the draught of Soma;
When thou for Etasa didst cause to tarry the flying mares of
Surya racing forward.
6 When Maghavan with the thunderbolt demolished bis nine-
and-ninety castles all together,
The Maruts, where they met, glorified Indra: ye with the
Trishtup hymn obstructed heaven.
. 7 As friend to aid a friend, Agni dressed quickly three hundred
* buffaloes, even as he willed it.
And Indra, from man’s gift, for Vritra’s slaughter, drank off
at once three lakes of pressed-out Soma.
8 When thou three hundred buffaloes’ flesh hadst eaten, and
drunk, as Maghavan, three lakes of Soma,
All the Gods raised as 4 5 6 7 1were a shout of triumph, to Indra
praise because he slew the Dragon.
9 What time ye came with strong steeds swiftly speeding, 0
Usan& and Indra, to the dwelling,
Thou earnest thither conquering together with Kutsa and the
Gods : thou slewest Sushna.
10 One car-wheel of the Sun thou rolledst forward, and one thou
settest free to move for Kutsa.
Thou slewest noseless Dasyus with thy weapon, and in their
home o’erthrewest hostile speakers.
11 The lauds of Gauriviti made thee mighty rto Vidathin’s s^on,
as prey, thou gavest Pipru.
Bijisvan drew thee into friendship, dressing the sacred food,
and thou hast drunk his Soma.
4 The Beast: the demon Vritra. The Engulfer .* Vritra, who had swallowed
the celestial waters. The JDdnava ; the son of Danu, Vritra.
6 For Etasa: see II. 19. 5.
6 His nine-and-ninety castles: the aerial castles of Sambara, the demon
of drought. Obstructed heaven; made the loud hymn strike the sky.
7 Three lakes : large vessels or tubs are probably intended.
9 Usand: Indra’s special friend. See Index. To the dwelling : of Kutsa.
10 One cartwheel: an eclipse of the sun appears to be referred to. Noseless :
that is, the flat-nosed barbarians, a-ntisah ; or the word may he, as S&yana
explains it, an-llsah, i, e, mouthless, voiceless, unintelligibly speaking. See
Muir, Original Sanskrit Texts , II. 377.
XI Gauriviti ; the Rishi of the hymn, Yidathin s son: Rijisvan, mentione
n Book I. as a favourite of Indra.
490 rm HTMtfS OF [BOOK F,
12 Navagvas and Dasagvas with libations of Soma juice sing
hymns of praise to Indra.
Labouring at their task the men laid open the stall of Kine
though firmly closed and fastened.
13 How shall I serve thee, Maghavan, though knowing full well
what hero deeds thou hast accomplished ?
And the fresh deeds which thou wilt do, Most Mighty! these,
too, will we tell forth in sacred synods. .
14 Resistless from of old through hero courage, thou hast done
all these many acts, 0 Indra.
What thou wilt do in bravery, Thunder-wielder ! none is there
who may hinder this thy prowess.
15 Indra, accept the prayers which now are offered, accept the
new prayers, Mightiest! which we utter.
Like fair and well-made robes, I, seeking riches, as a deft
craftsman makes a car, have wrought them.
HYMN XXX. indra.
. Where is that Hero ? Who hath looked on Indra borne on
light-rolling car by Tawny Coursers,
Who, Thunderer, seeks with wealth the Soma-presser, and to
his house goes, much-invoked, to aid him 'i
2 I have beheld his strong and secret dwelling, longing have
sought the Founder’s habitation.
I asked of othei's, and they said in answer, May we, awakened
men, attain to Indra.
- 3 We will tell, Indra, when we pour libation, what mighty deeds
thou hast performed to please us.
Let him who knows not learn, who knows them listen: hither
rides Maghavan with all his army,
4 Indra, when born, thou madest firm thy spirit: alone thou
seekest war to fight with many.
With might thou clavest e’en the rock asunder, and foundest
out the stable of the Milch-kine.
5 When thou wast born supremest at a distance, bearing a name
renowned in far-off regions,
Since then e’en Gods have been afraid of Indra: he conquered
all the floods which served the D&sa.
12 Navagvas and Dasagvas; priestly families connected or identified with
the Angirases. -
2 I have beheld: meaning, perhaps, I have tried to behold, I have looked
for. The Founder's habitation : the dwelling-place of Indra who established
the world. . .
5 Which served the JDdsa; which were subject to the demon Vritra, y~
HYMN 30 .] THE RIGYEDA. 4 $ 1 ‘
6 These blissful Maruts sing their psalm to praise thee, and pour
to thee libation of the Soma.
Indra with wondrous powers subdued the Dragon, thp guileful
lurker who beset the waters.
7 Thou, Maghavan, from the first didst scatter foemen, speeding,
while joying in the milk, the Giver.
There, seeking man’s prosperity, thou torest away the head
of Namuchi the D&sa.
8 Pounding the head of Namuchi the Dasa, me, too, thou madest
thine associate, Indra !
Yea, and the rolling stone that is in heaven both worlds, as
on a ear, brought to the Maruts.
9 Women for weapons hath the Dasa taken. What injury can
his feeble armies do me ?
Well he distinguished his two different voices, and Indra then
advanced to fight the Dasyu.
' 10 Divided from their calves the Cows went lowing around, on
every side, hither and thither.
. These Indra re-united with his helpers, what time the well-
pressed Soma made him joyful.
11 What time the Somas mixed by Babhru cheered him, loud the
• Steer bellowed in his habitations.
So Indra drank thereof, the Fort-destroyer, and gave him
’ - . guerdon, in return, of milch-kine.
I The giver : the offerer of oblations. But the meaning of dftncm, is un¬
certain. Professor Ludwig translates it by 1 * * * * & * * 9 10 II the splitting (thunderbolt},’ and
S&yana explains it as ‘ the assailant of the Gods (Vritra).’
Namuchi: one of the malignant demons of the atmosphere who withhold
the rain. .
& The rolling stone: perhaps the /thunderbolt; or if.the thunderbolt is
supposed to be the speaker of this stanza, as Professor Ludwig is inclined to
think, the Sun must he meant; that is, heaven and earth brought the Sun to
the Maruts to aid Indra in his fight with the demon.
9 Indra is the speaker of the first line. Women: * perhaps the subject
waters. His two different voices: the meaning may be that Indra heard the
voices of the women as well as the voice of Namuchi, and so knew that he
had not an army of demon-warrio: ■ 0 - '■ '■ "t. Professor Wilson, follow¬
ing S&yana, translates : ‘the two -s : e v Indra) confinedinthe inner
apartments. *
10 With his helpers: with the aid of the Maruts,
II Eabhru : the Ilishi of the hymn, who appears to have assisted the
Busamas, a *-/* 1 — -'■jople, in a successful foray, and tohaY®
rewarded with .. .iv- p of the booty. Binanchaya was the king of this
people. ;
m THE HYMNS OF IBOOK F
12 This good deed have the Rugamas done, Agni! that they have
granted me four thousand cattle*
; We tiave received Rinanchaya’s wealth, of heroes the most
heroic, which was freely offered.
13 The Rusamas, 0 Agni, sent me homeward with fair adorn¬
ment and with kine in thousands.
The strong libations have made Indra joyful, when night,
whose course was ending, changed to morning.
14 Night, well-nigh ended, at Rinanchaya’s coming, King of the
Rusamas, was changed to morning.
Like a strong courser, fleet of foot, urged onward, Babhru
hath gained four thousand as his guerdon*
13 We have received four thousand head of cattle presented by
the Rusamas, 0 Agni.
And we, the singers, have received the caldron of metal which
Was heated for Pravargya.
HYMN XXXL Indra
Maghavan Indra turns his chariot downward, the strength-
displaying car which he hath mounted.
Even as a herdsman driveth forth his cattle, he goeth, first,
uninjured, fain for treasure.
2 Haste to us, Lord of Bays; he not ungracious : Visit us, lover
of gold-hued oblation.
There is naught else better than thou art, Indra: e’en to the
wifeless hast thou given spouses.
3 When out of strength arose the strength that conquers, Indra
displayed all powers that he possesses.
Forth from the cave he drove the milky mothers, and with the
light laid bare investing darkness,
4 Anus have wrought a chariot-for thy Courser, and Tvashtar,
Much-invoked ! thy bolt that glitters.
The Brahmans with their songs exalting Indra increased his
strength that he might slaughter Ahi.
" 15 Heated for Pravargya : a ceremony introductory to the Soma-$acrifioe,
in which fresh milk was poured into a heated vessel called maMvtrd or, as- in.
this place, gharmd .
# 1 Even as a herdsman driveth forth his cattle: so, says S&yana, Indra drives
his enemies before him. Fain for treasure: wishing to obtain the riches of his
enemies. '
2 Gold-hued oblation : consisting of yellow Soma juice. Spouses: carried
off in raids favoured by the Warrior-God.
4 Anus: probably meaning $hrigus, who belonged to that tribe.
The Brahmans: according to S&yana, the Angirases, or the Maruts,
JTYMN 81.] TEE BIG YE LA, 493
5 When heroes sang their laud -to thee the Hero, Indra ! and
stones and Aditi accordant,
Without or steed or chariot were the fellies which, sped by
Indra, rolled upon the Dasyul. c
6 I will declare thine exploits wrought aforetime, and, Maghavan,
thy deeds of late achievement,
When, Lord of Might, thou sunderedst earth and heaven, win¬
ning for man the moistly-gleaming waters.
7 This is thy deed, e’en this, Wonderful! Singer j • that, slaying
Ahi, here thy strength thou showedst,
Didst cheok and stay e’en Sushna’s wiles and magic, and, draw¬
ing nigh, didst chase away the Dasyus.
8 Thou, Indra, on the farther bank for Yadu and Turvasa didst
stay the gushing waters.
Ye both assailed the fiercethou barest Kutsa: when Gods and
Usana came to you together.
9 Let the steeds bring you both, Indra and Kutsa, borne on the
chariot within hearing-distance.
Ye blew him from the waters, from his dwelling, and chased
the darkness from the noble’s spirit.
10 Even this sage hath come looking for succour even to V&ta’s
docile harnessed horses.
Here are the Maruts, all thy dear companions: prayers have
increased thy power and might, 0 Indra.
11 When night was near its close he carried forward e’en the Sun’s
chariot backward in its running.
Etasa brought his wheel and firmly stays it: setting it east¬
ward he shall give us courage.
5 Stones ; used for expressing the Soma juice. Without or steed or chariot:
that is, the worshippers of Indra overcame their enemies by prayer and the
favour of their God.
v 8 Yadu and Turvasa: see Index. . Ye loth: Indra and Kutsa. The fierce •
Sushna, a demon of drought Thou barest Kutsa ; to his home.
9 Ye blew him from the waters: drave Sushna from the atmosphere in which
he dwelt, and thus removed the grief of the eminent men who instituted sacri¬
fices
10 Looking for succour: S&yana takes avasyuh here as the name of a Eishi
the seer of the hymn.
11 The return of the lingering morning sun appears to be attributed^ on
some particular occasion, to the special intervention of Indra on his favourite's
behalf. The stanza is hardly intelligible as it stands. S&yana explains Etasa
by ‘ for Etasa 1 The verse is discussed by Prof. Geldner (Vedische Studiep,
II. 162£), and his explanation is criticized by Prof. Ludwig (Ueber die ISeuels-
teu Arbeiien &c. p. 171).
m THE HYMm OF.' [BOOK V.
12 This Indra, 0 ye men, hath come to see you, seeking a friend
who hath expressed the, Soma.
The creaking stone is laid upon the altar, and the Adhvaryus
cowrie to turn it quickly#
13 Let mortals who were happy still be happy: let them not come
to sorrow, 0 Immortal.
. Love thou the pious, and to these thy people—with whom may
we be numbered—give thou vigour.
HYMN XXXII Indra.
The well thou clavest, settest free the fountains, and gavest
rest to floods that were obstructed.
Thou, Indra, laying the great mountain open, slaying the
Danava, didst loose the torrents.
. 2 The’fountain-depths obstructed in their seasons, thou, Thun-
s derer! madest flow, the mountain’s udder.
Strong Indra, thou by slaying e’en the Dragon that lay extend¬
ed there hast shown thy vigour.
3 Indra with violence smote down the weapon, yea, even of that
wild and mighty creature.
Although he deemed himself alone unequalled, another had been
born e’en yet more potent.
4 Him, whom the heavenly food of these delighted, child of the
mist, strong waxing, couched in darkness,
Him .the bolt-hurling Thunderer with his lightning smote down
and slew, the Danava’s wrath-fire, Sushna.
5 Though he might ne’er be wounded still his vitals felt that,
the God’s bolt, which his powers supported,
When, after offered draughts, Strong Lord, thou laidest him,
fain to battle, in the pit in darkness.
6 Him as he lay there huge in length extended, still waxing in
the gloom which no sun lightened,
Him, after loud-voiced threats, the Hero Indra, rejoicing in the
poured libation, slaughtered.
7 When ’gainst the mighty D&nava his weapon Indra uplifted,
power which none could combat,
When at the hurling of his bolt he smote him, he made him
lower than all living creatures.
12 The creaking stone: the upper press-stone.
1 The well; the rain-cloud. The fountains: the sources of the waters of
the firmament. The mountain: the massive cloud.
The Bflnava: Vritra,, the son of Danu,
4 Of these; of living creatures.
TEE RIG VEDA.
firm 33/]
495
8 The fierce God seized that huge and restless eoiler, insatiate,
drinker of the sweets, recunfjyent,
And with his mighty weapo|i n| his dwelling smote down the
footless evil-speaking ogre.
9 Who may arrest his strength or check his vigour ? Alone, resist¬
less, he bears off all riches.
Even these Twain, these Goddesses, through terror of Indra’s
. might, retire from his dominion.
10 E’en the Celestial Axe bows down before him, and the Earth,
lover-like, gives way to Indra.
As he imparts all vigour to these people, straightway the folk
bend them to him the Godlike.
Ill hear that thou wast born sole Lord of heroes of the Five Races,
famed among the people.
As such my wishes have most lately grasped him, invoking
Indra both at eve and morning.
12 So, too, I hear of thee as in due season urging to action and en¬
riching singers.
What have thy friends received from thee, the Brahmans who,
faithful, rest their hopes on thee, 0 Indra ?
HYMN XXXIII. Indra.
Great praise to Indra, great and strong mid heroes, I ponder
thus, the feeble to the Mighty,
Who with his band shows favour to this people, when lauded,
in the fight where spoil is gathered,
2 So made attentive by our hymns, Steer! Indra! thou fastenedst
the girth of thy Bay Coursers,
Which, Maghavan, at thy will thou drivest hither. With these
subdue for us the men who hate us.
3 They were not turned to us-ward, lofty Indra! while yet through
lack of prayer they stood unharnessed.
Ascend this chariot, thou whose hand wields thunder, and draw
the rein, 0 Lord of noble horses.
9 These Goddesses : Heaven and Earth.
10 E'en the Celestial Axe: perhaps the thunderbolt, which is one of the mean¬
ings assigned to svddkitih. S&yana explains the word in this passage as ( the
self-supported heaven,’ and Professor Roth thinks that a tree of very hard
wood, called Svadhiti, is intended, as we might say, even the oak bends down
before him.
11 Qf the Five Races: belonging to the five Aryan tribes. But see Muir,
Original Sanskrit Texts t Yol, I, 178.
#6 THE BTMNB OF [BOOK V,
i Thou, because many laudi are thine ? 0 Indra, wast active war¬
ring in the fields for cattfe. *
For Surya in his own abod|thou, Hero, formedst in fights even
a f)&sa’s nature.
5 Thine are we, Indra; thine are 4 JI these people, conscious of
' might, whose cars are set in motibn.
Some hero come to us, 0 Strong as Ahi! beauteous in war, to
be invoked like Bhaga.
6 Strength much to be desired is in thee, Indra: the Immortal
dances forth his hero exploits- '
Such, Lord of Treasure, give us splendid riches. I praise the
Friend’s gift, his whose wealth is mighty.
7 Thus favour us, 0 Indra, with thy succour; Hero, protect
the bards who sing thy praises.
JJe friendly in the fray to those who offer the skin of beauti-
I ful and well-pressed Soma.
; 8 ^ And these ten steeds which Trasadasyu gives me, the gold-
rich chief, the son of Purukutsa,
1 Resplendent in their brightness shall convey me. Gairikshita
willed it and so eame I hither.
9 And these, bestowed as sacrificial guerdon, the powerful tawny
steeds of M&rut&sva;
And thousands which kind Chyavatana gave me, abundantly
bestowed for my adornment.
10 And these commended horses, bright and aetive, by Dhvanya
son of Lakshmana presented,
Came unto me, as cows into the Bishi Samvarana’s stall, with
magnitude of riches.
HYMN XXXIV. Indra.
Boundless and wasting not, the heavenly food of Gods goes to
the foeless One, doer of wondrous deeds.
Press out, make ready, offer gifts with special zeal to him
whom many laud, accepter of the prayer.
4 The second half of the stanza refers to an eclipse of the sun. Indra is said
to have formed for Sftrya in his own abode , that is, in the eastern heaven, the
nature of a D&sa, i- e. made him a slave or dark.
0 Dances forth his hero exploits: battle being regarded as a war’dance, as in
the Old German poetry, and in Homer’s piiXir ea&cu *' Apr} L —Ludwig. ,
8 Son of Pamhutsa: Paurukutsya and Gairikshita are both patronymics
of Trasadasyu.
9 This stanza is obscure. Nothing further is known of Marutdsva or
Ohyavat&na.
10 Dhvanya and his father Lakshmana are also unknown to fame. These
'three concluding stanzas are banished fco the appendix by Professor Grassmann
as being a later addition to the original hymn.
BYMN 34 ] . ’ THE '&&VE&A. ^ &T
2 He wbo filled full his belly with?* the Soma’s juice, Maghavan,,
was delighted with the mea^s sweet draught,
When Us ana, th%t hemightslay the monstrous beast, gave
him the mighty weapon'With a thousand points, /t
3 Illustrious is the man js^oever presseth out Soma for him in
sunshine or in cloud and rain.
The mighty Maghavan who is the sage’s Friend advanceth
more and more his beauteous progeny.
4 The Strong God doth not flee away from him whose sire, whose
mother or whose brother he hath clone to death.
He, the Avenger, seeketh this man’s offered gifts : this God,
the source of riches, doth not flee from sin.
5 He seeks no enterprise with five or ten to aid, nor stays with
him who pours no .juice though prospering well.
The Shaker conquers or slays in this way or that, and to the
pious gives a stable full of kine.
6 Exceeding strong in war be stays the chariot wheel, and, hating
him who pours not, prospers him who pours.
Indra the terrible, tamer of every man, as Arya leads ' aw^jr
the Dasa at his will.
7 He gathers up for plunder all the niggards’ gear : excellent
wealth he gives to him who offers gifts. *
. Hot even in wi4e stronghbld may all the folk stand firm who
have provoked to anger his surpassing might.
8 When Indra Maghavan hath marked two wealthy men fight¬
ing for beauteous cows with all their followers,
He who stirs all things takes one as his close ally, and, J Shaker,
with his Heroes, sends the kine to him.
. 2 Usand: see I. 51. 10. The monstrous least: Yritra or Ahi ; according to
S&yana, a demon called Mriga.
3 The meaning of the second half of this stanza is somewhat uncertain.
Professor Wilson, following S&yana, renders it; * Sakra disregards the man
who is proud of his descendants and vain of his person, and who, though
wealthy, is a friend of the base.’ Professor n- i» ii.„ p ro f^ ssor
Botb/s interpretation of the doubtful words,!"! .■ m \ enPrahler
stosst zuruck der starke, maclitige den eitlen Stutzer, der dem Kargen sich
gesellt.’ Professor Ludwig, whom I here follow with hesitation, explains
kavd$akh(ih,-or Jcavd sakhd (like Agni, vishnu, Agn&marut, Nftbhiinedishtha,
etc.) as, friend with the wise.
4 Sakra or the Strong God does not fear the vengeance of those whose'
nearest relations he has killed for neglect of his worship.
Doth not flee from sin: perhaps, as Dr. Muir suggests, does not fear to
punish the offender against him.
5’ The Shaker ; he who makes his enemies tremble, according to S&yana.
6 The chariot ivheel: of his enemies,
32
498 THE HYMNS OF [BOOK V.
9 Agni! I laud the liberal Agnivesi, Satri the type and stand¬
ard of the pious.
May the collected waters yield him plenty, and his be power¬
ful gjiid bright dominion.
HYMN XXXV. Indra.
Indra, for our assistance bring that most effectual power of
thine,
Which conquers men for us, and wins the spoil, invincible in
fight.
2 Indra, whatever aids be thine, four be they, or, 0 Hero, three,
Or those of the Five Tribes of men, bring quickly all that help
to us.
3 The §»id most excellent of thee the Mightiest hitherward we
call,
For thou wast born with hero might, conquering, Indra, with
the Strong.
■^'Mighty to prosper us wast thou born, and mighty is the
strength thou hast.
In native power thy soul is firm : thy valour, Indra, slays a*
host.
5 0 Satakratu, Lord of Strength, 0 Indra, Caster of the Stone,
With all thy chariot’s force assail the man who shows himself
thy foe.
6 For, Mightiest Vritra-slayer, thee, fierce, foremost among many,
folk
Whose sacred grass is trimmed invite to battle where the
spoil is won.
7 Indra, do thou protect our car that mingles foremost in the
fights,
That bears its part in every fray, invincible and seeking spoil.
8 Come to us, Indra, and protect our car with thine intelligence.
May we, 0 Mightiest One, obtain excellent fame at break of
day, and meditate our hymn at dawn.
9 Agnivcsi: son of Agnivesa, Satri, a prince or chief whose name does not
occur again in the IUgveda.
2 Four be they: according to S&yana, the favours or succours given to the
four castes ; three , similarly meaning the succours given to the three worlds.
3 With the Strong ,* the Maruts,
HYMH 37 J
THE RIGVEDA .
HYMN XXXVL
499
Indra.
May Indra come to us, he who knows rightly to give forth
treasures from his store of riches. $
Even as a thirsty steer who roams the deserts may he 4 l 'hik
eagerly the milked-out Soma.
2 Lord of Bay Horses, Hero, may the Soma rise ~to thy cheeks
and jaws like mountain-ridges.
May we, 0 King, as he who driveth coursers, all joy in thee
with hymns, invoked of many !
3 Invoked of many, Caster of the Stone !‘ my heart quakes like
a rolling wheel for fear of penury.
Shall not Puruvasu the singer give thee praise, 0 ever-pros¬
pering Maghavan, mounted on thy car ?
4 Like the press-stone is this thy praiser, Indra. Loudly he lifts
his voice with strong endeavour.
With,thy left hand, O Maghavan, give us riches : with thy
right, Lord of Bays, be not reluctant.
1 15 May the strong Heaven make thee the Strong wax stronger ;
Strong, thou art’borne by thy two strong Bay Horses.
So, fair of cheek, with mighty chariot, mighty, uphold us,
strong-willed, thunder-armed, in battle,
6 Maruts, let all the people in obeisance bow down before this
youthful Srutaratha,
Who, rich in steeds, gave me two dark red horses together
with three hundred head of cattle.
*
HYMN XXXVII. Indra.
Bbdbwssd with holy oil and meetly worshipped, the Swift One
vies with Sfirya’s beam in splendour.
For him may mornings dawn without cessation who sa*ith, Let
us press Soma out for Indra.
2 With kindled fire and strewn grass let him worship, and,
Soma-presser, sing with stones adjusted :
And let the priest whose press-stones ring forth loudly, go
down with his oblation to the river.
3 ParUvasu; I, the Kishi ; apparently the same as Prabhuvasu, the seer of
the hymn.
1 The Swift One : Agni.
% To the liver; for ablution before sacrificing.
50*0 tee HYMNS OF [BOOK-Y.
3 This wife is coming near who loves her husband who carries
to his home a vigorous consort,
Here ,may his car seek fame, here loudly thunder, and his
wheel make a thousand revolutions,
4 No troubles vex that King in whose home Indra drinks the
sharp Soma juice with milk commingled.
With heroes he drives near, he slays the foeman : Blest, che¬
rishing that name, he guards his people.
5 May he support in peace and win in battle : he masters both
the hosts that meet together.
Dear shall he be to Surya, dear to Agni, who with pressed
Soma offers gifts to Indra.
HYMN XXXYIIt. Indra.
Wide, Indra Satakratn, spreads the bounty of thine ample
grace :
So, Lord of fair dominion, Friend of all men, give us splendid
wealth.
, ^ The food which, Mightiest Indra, thou possessest worthy of
renown
Is bruited as most widely famed, invincible, 0 Golden-hued !
3 0 Darter of the Stone, the powers which readily obey thy
will,—
Divinities, both thou and they, ye rule, to guard them, earth
s* and heaven,
4 And from whatever power of thine, 0 Yritra-slayer, it may be,
* Bring thou to us heroic strength ; thou hast a man’s regard
for us.
5 In thy protection, with these aids of thine, 0 Lord of Hundred
Powers,
• Indra, may we be guarded well, Hero, may we be guarded well,
HYMN XXXIX. Indra.
Stqot-dartin Gt Indra, Wondrous One, what wealth is richly
given from thee.
That bounty, Treasure-Finder ! bring, filling both thy hands,
to us..
3 This wife: according to S&yana, the wife of Indra who accompanies. him
to the sacrifice.
4 Thefoemcm: or the wicked man, or his enemy, pdpam tiairinam vd. - S&yana,
3 The powers ; according to S&yana, the strong Maruts,
HYMN 40,] YllE RlEVEM. 6o£
■2 Bring 'what tiuoiv deemeat worth the wish, 0 Indra, that which
is in heaven.
■ So may we know thee a& thoit art, boundless in thy mdhifidence*
3 Thy lofty spirit, far-renowned as fain to give and prompt to
win,—
With this thou rendest e’en the firm, Stone-Darter I so to gain
thee strength.
1 Singers with many songs have made Indra propitious to their
fame*
Him who is King of humankind, most liberal of your wealthy
ones.
5 To him, to Indra must be sung the poetfs word, the hymn of
praise.
To him, accepter of the prayer, the Atria raise their song? on
high, the Atris beautify their songs. ■
HYMN XL. Indra. Sftrya, Atri.
Conn thou to what the stones have pressed, drink Soma, 0
thou Soma’s Lord,
Indra best Vritra-slayer Strong One, with the Strong.
2 Strong is the stone, the draught is strong, strong is this Soma
that is pressed,
Indra, best Vritra-slayer, Strong One with the Strong*
3 As strong I call on thee the Strong, 0 Thunder-armed, with
various aids,
Indra, best Vrita-slayer, Strong One with the Strong.
4 Impetuous, Thunderer, Strong, quelling the mighty,. Sing,
potent, Vritra-slayer, Soma-drinker,
May he come hither with his yaked- Bay Horsea; may Indra
gladden him at the noon libation.
5 0 Sarya, when the Asura’s descendant, SvarbMnu, pierced
thee through and through with darkness,
All creatures looked like one who is bewildered, who knoweth
not the place where he is standing.
The hymn is not homogeneous. The first part (1—4) is a separate invoca¬
tion of Indra, and the subject of the second part is the Sun’s eclipse by
Svarbh&nu and release by Atri. .
1 With the Strong; together with the Maruis.-
5 SvarbMnu: the Asura or demon who causes eclipses of the sun and
moon, the B&hu of later times. The name does not occur again in the Big-
veda.
m THE HYMNS OF [BOOK V,
6 What time thou smotest down Svarbhanu's magic that spread
itsglf beneath the sky, 0 Indra,
By his fouxlih sacred prayer Atri discovered Surya concealed
in gloom that stayed his function.
7 Let not the oppressor with this dread, through anger swallow
me up, for I am thine, 0 Atri.
Mitra art thou, the sender of true blessings : tbou and King
Varuna be both my helpers.
8 The Brahman Atri, as he set the press-stones, serving the
Gods with praise and adoration,
Established in the heaven the eye of Surya, and caused Svar-
bhanu's magic arts.to vanish.
9 The Atris found the Sun again, him whom Svarbhanu of the
♦ brood
Of Asuras had pierced with gloom. This none besides had
power to do.
HYMN XLL Visvedevas.
Who, Mitra-Varuna, is your pious servant to give you gifts
from earth or mighty heaven 1
Preserve us in the seat of holy Order, and give the offerer
power that winneth cattle.
2 May Mitra, Varuna, Aryaman, and Ayu, Indra Hibhukshan,
and the Maruts, love us,
And they who of one mind with bounteous Rudra accept the
hymn and laud with adorations.
3 You will I call to feed the car-horse, Asvins, with the wind's
flight swiftest of those who travel:
6 By Ms fourth sacred prayer: according to S&yana, by four stanzas
(5—8) of this hymn. Probably, as Ludwig suggests, a fourth prayer in
addition to the usual liturgy of three prayers against an eclipse. Prof. Lan-
man discusses and translates the latter portion of the hymn in Festgruss an
R. von Roth, pp. 187 f., and adduces an interesting Buddhist parallel from
the Samyutta-bTik&ya, I. ii. 1.
7 Sftrya or the Sun is the speaker. The oppressor : SvarbMnu,
9 Of the brood of Asuras : the word dsurdk in this hymn means belonging
to, or descendant of, Asuras, demons or evil spirits. This use of the word is
unknown in the earliest portions of the Rigveda.
2 Ayu; here said to'mean V&yu, the God of wind. See X, 162.1. The celestial
Agni is probably intended. Ribhukshan; a name of Indra, as Lord oi the
Ribhus. *
And they who; the Maruts especially, as being Rudra’s sons.
HYMN 41,] THE RIGVEDA. 503
Or also to the Asnra of heaven, Worshipful, bring a hymn as
’twere libation. 4
4 The heavenly Victor, he whose priest is Kanva, Trita with
Dyaus accordant, Vata, Agni,
All-feeding Pushan, Bhaga sought the oblation, as they whose *
steeds are fleetest seek the contest.
5 Bring ye your riches forward borne on horses : let thought be
framed for help and gain of treasure.
Blest be the priest of Ausija through courses, the courses
which are yours the fleet, 0 Maruts.
6 Bring hither him who yokes the car, your Vayu, who praises
with his songs, the God and Singer;'
And, praying and devout, npble and prudent, may the Gods’
Spouses in their thoughts retain us.
7 I speed to you with powers that should be honoured, with
songs distinguishing Heaven’s mighty Daughters,
Morning and Night, the Two, as ’twere all-knowing ; these
bring the sacrifice unto the mortal.
8 You I extol, the nourishers of heroes, bringing you gifts,
Vastoshpati and Tvashtar—
Rich DhishanH accords through our obeisance—and Trees and
Plants, for the swift gain of riches.
9 Ours be the Parvatas, even they, for offspring, free-moving?
who are Heroes like the Vasus.
May holy Aptya, Friend of man, exalted, strengthen our
word for ever and be near us.
3 The Asnra of heaven: or the Lord of heaven. According to SAyaja
Asura means here either the destroyer of life, Rudra, or the giver of life,
Sfirya or V&yu.
4 The heavenly Victor: Indra. Tritaj according to S&yaoa Trita here is
not the name of a separate deity (Trita Aptya), but an epithet of "Vayu, per¬
vading the three regions of earth, firmament, and heaven.’
5 The priest of Ausija : Atri, the ministrant priest of Kakshtv&n the son
of Usij.—S&yana.
8 Vdstoshpati ; Lord of the Homestead, Indra,
' Dhishund : a Goddess presiding over prosperity and gain ; according to
Sdyana, Vftgdevata, the Goddess of speech. *
9 The Parvatas ; the genii who preside over mountains and clouds. For
offspring ; that they may give us children and children s children.
Holy iptya: Trita Aptya, a divinity or mythical being who dwells in the
remotest part of the heavens.
THE HYMNS' OF
504
- [ECOK V.
10 Ta?Itft praised'Mm, germ of the earthly hero, with pure songs
Mrg. the Offspring of the Waters.
Aghi with might neighs loudly like a charger; he of the
flaming hair destroys the forests.
!1 Upw shall we speak to the great might of Rudra 1 How
speak to Bhaga who takes thought for riches ?
May Plants, the Waters, and the Sky preserve us, and Woods
and Mountains with their trees for tresses.
12 May the swift Wanderer, Lord of refreshments, list to,, our
songs, who speeds through cloudy heaven:
And may the Waters, bright like castles, hear us, as they flow
onward' from the cloven mountain.
4 13 We know your ways, ye Mighty Ones; receiving choice meed,
ye Wonderful, we will proclaim it.
Even strong birds descend not to the mortal who strives to
■.;, , reach them with swift blow and weapons.
, 14 Celestial and terrestrial generations, and Waters will I sum¬
mon to the feasting.
May days with bright dawns cause my songs to prosper, and
may the. conquered streams increase their waters.
15 Duly to each one hath my laud been offered. Strong be Va-
rutri with her powers, to succour.
10 Germ of the earthly hero : Agni, the Offspring of the Waters, who de¬
velops into the strong God, or Hero, who appears on earth in the form of ter¬
restrial fire.
12 Swift Wanderer: Vftyu, God of the circumambient wind.
As they flow onward: the text has pdvi srticho. S&yana explains sri'icho
(ladles) by saranasiMh t inclined or accustomed to flow. Professor Ludwig
suggests parisruto (flowing round or over) as the original reading.
Cloven mountain: according to S&yana, the increasing, i, e . the towering,
or swelling, mountain, or cloud.
18 This stanza is exceedingly difficult. I follow Professor Ludwig in his
interpretation, and understand the meaning to be : we know what your ways
are, and we glorify you because you reward us for doing so. If you appeared
to us only as hostile and terrible deities we should not praise you. any more
than birds allow themselves to be lured down by the man who shoots at them.
Professor Wilson, following S&yana, paraphrases the stanza : f Mighty Maruts,
of goodly aspect) quickly hear (the praises) that we who repair to you repeat,
offering acceptable (oblations) : (the Maruts) coming hither, well disposed,
come down to us (destroying) with their weapons the mortals opposed to them,
(overcome) by agitation/
14 The conquered streams: won from the hostile barbarians.
‘ 15 Variltri: one-of a class of guardian Goddesses. Bee I. 22, 10, and III,
62, a,
jks# rioVmda.
MtMN 42 .]
505 ,
Kay the great Mother Basa here befriend us ; , straight-handed,
with the princes, striving forward.
16 How may we serve the Liberal Ones with worship, the Maruts
swift of course in invocation, the Maruts far-renowned in
* invocation ■%
Let not the Dragon of the Deep annoy ns, and gladly may
he- welcome our addresses,
17 Thus thinking, 0 ye Gods, the mortal wins yon to give him
increase of his herds of cattle; the mortal wins him, O ye
Gods, your favour. ,
Here he wins wholesome food to feed this body : as for mine
old age, Nirriti consume it 1
18 0 Gods, may we obtain from you this favour, strengthening
food through the Cow's praise, ye Vasus.
May she who gives good gifts, the gracious Goddess, come
speeding nigh to us for our well-being,
19 May I]a, Mother of the herds of cattle, and Urvasi with all
the streams accept us;
May Urvasi in lofty heaven accepting, as she partakes the
oblation of the living,
20 Visit us while she shares fojavya’s food.
HYMN XLII. . Viyvrfevwr
Now may our sweetest soug with deep devotion reach Varuna,
Mitra, Aditi, and Bhaga.
May the Five Priests 3 Lord, dwelling in oblations, bliss-giving
Asura, hear, whose paths are open.
Rasd: a mythical stream which flows round the earth and the atmosphere,
here personified as.a benignant Goddess i earth, according to S&yana. See I.
112; 1%, Straight-handed ; holding out her hand to guide and help us*
16 The Dragon of the Deep: Ahibudhnya, the regent of the depths of the
ftrman^cnt.
17 Nirriti : the Goddess of destruction. ‘ May Nirriti’ (he thinks) swallow
up my old age (not me).’—Ludwig.
19 lid: here meaning Barth, according to S&yana, Urvasi ; apparently
Fervour or Enthusiasm personified as a divine being.
20 Urjavya's food: the viands provided by Lrjavya, the prince or patron
who institutes the sacrifice.
The hymn is generally difficult and obscure ; and parts of the translation
are, and must at present be, conjectural,
1 The Five Priests 9 L Viruna, the five priests who serve
him being five Adityas, A. .. >. i Y&yu is meant,
506 THE HYMNS OF [BOON F.
2 May Aditi welcome, even as a mother her dear heart-gladden¬
ing son, my song that lauds her.
The prayer they love, bliss-giving, God-appointed, I offer unto
Varuna and Mitra.
3 Inspirit him, the Sagest of the Sages; with sacrificial oil and
meath bedew him.
So then let him, God Savitar, provide us excellent, ready, and
resplendent treasures.
4 With willing mind, Indra, vouchsafe us cattle, prosperity, Lord
of Bays ! and pious patrons;
And, with the sacred prayer by Gods appointed, give us the
holy Deities’ loving-kindness.
5 God Bhaga, Savitar who deals forth riches, Indra, and they
who conquer Vritra’s treasures,
And V&ja and Ribhukshan and Purandhi, the Mighty and Im¬
mortal Ones, protect us!
6 Let us declare his deeds, the undecaying unrivalled Victor
whom the Maruts follow.
None of old times, 0 Maghavan, nor later, none of these days
hath reached thy hero prowess.
7 Praise him the Chief who gives the boon of riches, Brihaspati
distributer of treasures,
Who, blessing most the man who sings and praises, comes with
abundant wealth to his invoker.
8 Tended, Brihaspati, with thy protections, the princes are un¬
harmed and girt by heroes.
Wealth that brings bliss is found among the givers of horses
and of cattle and of raiment.
9 Make their wealth flee who, through our hymns enjoying their
riches, yield us not an ample guerdon.
Far from the sun keep those who hate devotion, the godless*
prospering in their vocation.
10 With wheelless chariots drive down him, 0 Maruts, who at
the feasts of Gods regards the demons.
May he, though bathed iu sweat, form empty wishes, who
blames his sacred rite who toils to serve you.
11 Praise him whose bow is strong and sure his arrow, him who
is Lord of every balm that healeth.
3 The Sagest of the Sages; Savitar, perhaps as identified with Agni,
5 Ribhukshan : in this place is said by S&yana to mean Ribhu, and Purarh
dhi (the intelligent) to mean Vibhvan,
11 Pram him: Rudra.
EYMN 43.]
TEE MIG VEDA.
507
Worsjbip thou Rudra for his great good favour: adore the Asura,
God, with salutations.
12 May the House-friends, the cunning-handed Artists/ 5 may the
Steer’s Wives, the streams carved out by Yibhvan,
And may the fair Ones honour and befriend us, Sarasvati,
Rrihaddiva, and Raka.
13 My newest song, thought that now springs within me, I offer
to the Great, the Sure Protector,
Who made for us this All, in fond love laying each varied form
within his Daughter’s bosom.
14 Now, even now, may thy fair praise, 0 Singer, attain Idaspati
who roars and thunders,
Who, rich in clouds and waters with his lightning speeds forth
bedewing both the earth and heaven.
15 May this my laud attain the troop of Maruts, those who are
youths in act, the Sons of Rudra.
The wish calls me to riches and well-being : praise the unwea¬
ried Ones whose steeds are dappled.
16 May this my laud reach earth and air’s mid-region, and forest
trees and plants to win me riches.
May every Deity be swift to listen, and Mother Earth with no
ill thought regard me.
17 Gods, may we dwell in free untroubled bliss. *
18 May we obtain the Asvins’ newest favour, and gain their health-
bestowing happy guidance.
Bring riches hither unto us, and heroes, and all felicity and
joy, Immortals!
HYMN XLIII. Visvedevas.
Mat the Milch-cows who hasten to their object come harmless
unto us with liquid sweetness.
The Singer, lauding, calls, for ample riches, the Seven Mighty
Ones who bring enjoyment.
12 The cunning-handed Artists: the Ribhus. The Steer's Wives: the spouses
of the mighty Indra. Garved out by Vibhvan: whose channels were formed
by him as the artificer of Varuna.
Brihaddivd : a Goddess frequently associated with lid, Sarasvati, and others.
S&yana takes the word in this place as an epithet, e very brilliant,’ of Rdkd,
the Goddess who presides over the day of full moon.
13 The Great) the Sure Protector: Indra. Eis Daughter .* Earth. Here, as
Ludwig observes, we have the germ of the myth of Praj&pati and his daughter.
Cf. X. 61.
14 Idaspati: the Lord of the libation ; here Parjanya, God of the rain*
clouds. -
1 The Milch-cows; the rivers. The Seven Mighty Ones: probably the Indus,,
the five rivers of the Panj&b, and the Sarasvati, or the Kubhft. See I, 32, 12,
nos Tb&bymM&P* imoitft
% With revet^BG& aftck fair, praise will I bring hither, for sake of
strength, exhaustless Earth and Heaven,
- ]?afch%£ and Mather* sweet qf speech, fair-handed, may they,
far-famed,, in every fight protect us.
■ H Adhvaryus* make the- sweet libations z'eady, and bring, the
beautiful bright juice to V&yu,
God,, as our Priest, be thou the fitfst to drink it: we give thee
of the mead to - make thee joyful,
i Two arms 1 —the Soma’s dexterous immolatorsr-^and the ten
fingers set and fix the press*stone.
The stalk hath poured, fair with its spreading branches, the
mead’s bright glittering juice that dwells on mountains.
6 The Sanaa hath been pressed for thee, its loYer, ta give thee
power and might and high enjoyment.
Invoked-, turn hither in thy oar, 0 Indra, at need, thy two Well-
trained and dear Bay Horses.
6 Bring by'God-traversed paths, accordant, Agni, the great Ara-
tirati, Celestial Lady,
Exalted,, Worshipped with our gifts and homage, who knoweth
holy Law, to drink sweet Soma.
7 As on his father’s lap the son-, the darling, so on the fire is set
the sacred caldron,
Which holy sitigers deck, as- jf extending, and heating that
which holds the fatty membrane.
8 Hither, as herald to invite the Asvins, come the great lofty
song, most sweet and pleasant 1
Come in one car, Joy-givers 1 to the banquet, like the bolt bind¬
ing pole and nave, come hither.
9 I have- declared this speech of adoration to mightiest Pashan
and victorious Vayu,
4 Immolators : or preparers.
6 Ammati: the Goddess who presides over worship and active piety, and
also personifies the Barth; the Bpenta-Armaiti, or Holy Piety, and Spirit of
Earth, of the Zoroastrians.
7 As if extending ; perhaps, stretching (over the fire) and so roasting, as
Prof. Roth explains. Beating that which holds the fatty membrane: f roasting
a marrow-yielding animal.’—Wilson. The is the omentum or membrane
enfolding the intestines of the victim, specially offered to Gods in the Vapd*
huti sacrifice.
8 Jopghers: ye beneficent Asvins. Like the bolt: f As the* cart cannot
move if the axle of the wheel is not fastened by the pin or bolt, so the offer*
ing of the Soma is without efficacy unless the A&wins be present. 1 —Wilson,
from Sayana,
tfifflr itlGVEDA,
&YMN 43.]
‘ Who by their bounty are the hymns 1 inspirers, and of them¬
selves give power as a possession,
10 Invoked by us bring hither, Jatavedas ! the Maruts fill*under
their names and figures.
Come to the sacrifice with aid all Maruts, all to the songs and
praises of the singer 1
11 From high heaven may Sarasvati the Holy visit our sacrifice,
and from the mountain.
Eager, propitious, may the balmy Goddess hear our effectual
speech, our invocation,
12 Set in his seat the God whose back is dusky, Brihaspati the
lofty, the Disposer.
Him let us worship, set within the dwelling, the red, the
golden-hued, the all-resplendent,
13 May the Sustainer, high in heaven, come hither, the Bounteous
One, invoked, with all his favours,
Dweller with Dames divine, with plants, unwearied, the Steer
with triple horn, the life-bestower.
14 The tuneful eloquent priestfs of him who liveth have sought
the Mother’s bright and loftiest station.
As living men, with offered gifts and homage they deck the
most auspicious Child to clothe him.,
15 Agni, great vital p.ower is thine, the mighty : pairs waxing old
in their devotion seek thee.
May every Deity he swift to listen, and Mother Earth with no
ill thought regard me.
1 6 Gods, may we dwell in free untroubled bliss.
17 May We obtain the Asvins’ newest favour, and gain their
health-bestowing happy guidance
Bring riches hither unto us, and heroes, and all felicity and
joy, Immortals 1
■ IX Balmy : literally, filled with, or sprinkling ghritd, oil, fatness, or fertiliz¬
ing fluid. ‘The showerer of water.’—Wilson.
12 Whose bach is clusky: darkened by enveloping smoke, Brihaspati being
here identified with Agni.
13 The Sustamer : or the very strong One, Agni. With triple horn ; ac¬
cording to S&yaua, having horns or flames of three colours, red, white, and
black (with smoke). . .,
14 Eloquent; the meaning of rdspirtfsah is uncertain. S&yana explains it by
^holders of sacrificial ladles.’ The Mother is the earth, and her loftiest station
is the altar. Of him who liveth : of the living man, the worshipper. The Child
is Agni. *
15 Pairs: human pairs of worshippers ; husbands and wives. The second
half of this stanza is repeated from stanza 16 of the preceding hymn.
16 This line and the following stanza are identical with 17 and* .18 of the
preceding hymn.
510
TRE HYMNS OF
[BOON K
HYMN XLIV. , Visvedevafl.
As in the first old times, as all were wont, as now, he draweth
forth the power turned hitherward with song,
The Princedom throned on holy grass, who findeth light, swift,
conquering in the plants wherein he waxeth strong.
2 Shining to him who leaves heaven’s regions undisturbed, which
to his sheen who is beneath show fair in light,
Good guardian art thou, not to be deceived, Most Wise S Far
from deceits thy name dwelleth in holy Law.
3 Truth waits upon oblation present and to come: naught checks
, him in his way, this victory-bringing Priest:
The Mighty Child who glides along the sacred grass, the un¬
decaying Youth set in the midst of plants.
i These come, well-yoked, to you for furtherance in the rite :
down come the twin-born strengtheners of Law for him,
With reins easily guided and commanding all. In the deep
: fall the hide stealeth away their names.
5 Thou, moving beauteously in visibly pregnant ones, snatching
with trees the branching plant that grasps the juice,
Shinest, true Singer! mid the upholders of the voice. Increase
thy Consorts thou, lively at sacrifice.
1 Be draweth forth: the Agnfdh, or priest who kindles the sacrificial fire, draws,
or literally milks out, Agni from the fire-sticks by attrition. I follow Professor
Ludwig in taking dohuse and vardhase as third persons singular. Professor
Orasamann banishes to his Appendix this c most bombastic and intentionally
obscure hymn,’ which he considers to be a later interpolation. The Princedom ;
the Prince, A gnv, jyeshtdtdtim the abstract being used for the concrete.
2 Shining to him: apparently, to the Sun ; but the meaning is uncertain.
Who is beneath; the Sun when he is setting, or perhaps Agni. Thou: Indra,
Z Truth waits upon oblation} the hopes and wishes of the sacrificed are
realized. It seems impossible to get any meaning out of dtyam (courser) and
I follow Professor I.". a *■ v.!’: rsatydm (truth or realization). The victory-
bringing Priest, the M w \ u undecaying Youth , is Agni.
4 These come, well-yoked: probably the priests, closely associated in their
sacred duties, who bring the waters used in the preparation of the Soma and
so are called strengtheners of Law , i. e. furtherers of the law-appointed sacrifice
for him,, for Agni the Child of the Waters.
The hide stealeth away their names: according to S&yana, Aditya or the Sun
steals (that is, absorbs) the waters in low places ; or Agni appropriates the
offerings presented to him. Professor Ludwig is of opnion that hrivih
(literally, leather bottle or bag, and metaphorically cloud, cistern, or well) in
this place—samudr ah in its twofold signification as Soma reservoir and sea.
The meaning then would be that the names of the waters, i, e. the waters
themselves, fall into the reservoir and into the sea. According to Sfiyana the
whole stanza refers to the Sun, the well-yoked being his ‘ well-combined rays.’
5 This stanza is addressed to Agni. Visibly pregnant ones: perhaps the
Waters. With trees: with burning fuel. Thy Consorts; the flames,
TEE RIGYMDA.
511
BTMN 44,]
6 Like as he is beheld such is he said to be. They with effectual
splendour in the floods have made
Earth yield us room enough and amply wi4e extent, great
might invincible, with store of hero sons.
7" Sflrya the Sage, as if unwedded, with a Spouse, in battle-loving
spirit moveth o’er the foes.
May he, self-excellent, grant us a sheltering home, a house
that wards the fierce heat off on every side.
8 Thy name, sung forth by Bishis in these hymns of ours,
goes to the loftier One with this swift mover’s light.
By skill he wins the boon whereon his heart is set: he who
bestirs himself shall bring the thing to pass.
9 The chief and best of these abideth in the sea, nor doth libation
fail wherein it is prolonged.
The heart of him who praiseth trembleth not in fear there
where the hymn is found connected with the pure.
10 For it is he: with thoughts'of Kshatra, Manasa, of Yajata,
and Sadhri, and Evavada,
With Avats&ra’s sweet songs will we strive to win the mightiest
strength which even he who knows should gain.
11 The Hawk is their full source, girth-stretching rapturous drink
of Yisvavara, of Mayin, and Yajata.
They ever seek a fresh draught so that they may come, know
when thy time to halt and drink thy fill is near.
12 SadSprina the holy, Tarya, Srutavit, and B&huvrikta, joined
with you, have slain the foes.
He gains his wish in both the worlds and brightly shines—
when he adores the host—with well-advancing steeds.
7 As if unwedded: Sfirya the Sun-God, although wedded to TJshas or Dawn,
is courageous as an unmarried man untroubled by care for wife and child;
may he give us assurance of security as he himself knows how delightful that is.
'8 Thy name: the name of the institutor of the sacrifice. The loftier One :
Sflrya. This swift mover's light: the flames of Agni. Re who bestirs himself:
the restless Agni.
9 Of these: hymns of praise. Abideth in the sea: is closely connected with
the vat or reservoir of Soma. According to S&yana the meaning is that the
best of the hymns proceed to the ocean-like Sun (samudravatparyavasdnabhiltam
stir yam ).
10 For it is he : 1 He verily (is to be glorified).’—"Wilson. Kshatra } Manasa ,
etc, are said to be the names of Ilishis associated with Avats&ra to whom
especially the hymn is ascribed.
11 The Hawk: who brought the Soma from heaven. See XV. 27. Visvavdra ,
Mdyin , and Yajata are said to be Kishis.
12 Saddprina and the others mentioned in this verse are also Ilishis. Re :
each of the Ilishis, The host: of Gods,
book v.
m TEE HYMNS OF
13 The Worshippers defender is Sutambhara, producer and up-
lifter of all holy thoughts.
The ^ilch-coy brought, sweet-flavoured milk was dealt around.
Who speaks the bidding text knows this, not he who sleeps.
14 The Sacred hymns love him who wakes and -watches : to him
who watches come the Sama verses.
This Soma saith unto the man who watches, I rest and have
my dwelling in thy friendship.
15 Agni is watchful, and the Bichas love him; Agni is watchful,
S&ma verses seek him.
Agni is watchful, to him saith this Soma, I rest and have my
dwelling in thy friendship.
HYMN XLV. ySvedevas.
Babds of approaching, Hawn who know the heavens are come
with hymns to throw the mountain open. , .
The Sun hath risen and oped the stable portals ; the doors of
- J men, too, hath the God thrown open.
2 Sfiry a hath spread his light as splendour: hither -came, the
Cows’ Mother, conscious, from the stable, **
To streams that flow with biting waves to deserts; and heaven"
is stahlished like a firm-set pillar.
3 This laud hath won the burden of the mountain. To aid the
ancient birth of mighty waters
The mountain parted, Heaven performed his office. The wor¬
shippers were worn with constant serving.
4 With hymns and Goddoved words will I invoke you, Indra
and Agni, to obtain your favour,
For verily sages, skilled in sacrificing, worship the Maruts and
with lauds invite them.
13 Sutambhara : said to be the name of a Rishk The word means the
bearer of the juice or libation, professor Ludwig says that the Hawk (st.
11) is intended.
15 The Mchas : the hymns and verses of the Rigveda.
The hymn is. oxi'erdfag’y and obscure, and in parts it seems to be
hopelessly niiiuei'icribie. I’r.'iV'-=■..■■■ Wilson’s paraphrase and'Professor Gras-
amann’s translation differ very widely from the version—founded mainly on
Professor Ludwig’s interpretation—which I offer as a temporary makeshift.
1 Barcls: the Angirases who sing the -praises of Ushas and who know the
exact time when morning rites are to be celebrated. The mountain ; the
eloud in which the stolen Cows, or vanished rays of light, have been Concealed.
2 The Cows' Mother : Dawn ; the parent of the rays of light,
3 The burden of the mountain: the store of water which lies like an unborn’
babe in the bosom of the mountain-like cloud. Performed his office ; aided
the production of the rain. The worshippers: the Angirases.
HYMN 45.] THE RIGVEDA. \ 513
5 This day approach us: may our thoughts he holy, far from us
let us cast away misfortune.
Let us keep those who hate us at a distance, and chaste to
meet the man who sacrifices.
6 Come, let us carry out, 0 friends, the purpose wherewith the
Mother threw the Cow’s stall open,
That wherewith Manu conquered Visisipra, wherewith the
wandering merchant gained heaven’s water.
7 Here, urged by hands, loudly hath rung the press-stone where¬
with Navagvas through ten months sang praises.
SaramU went aright and found the cattle. Angiras gave effect
to all their labours.
8 When at the dawning of this mighty Goddess, Angirases all
sang forth with the cattle,—
Their spring is in the loftiest place of meeting,—Sarami
found the kine by Order’s pathway.
9 Borne by his Coursers Seven may Surya visit the field that
spreadeth wide for his long journey.
Down on the Soma swooped the rapid Falcon. Bright was
the young Sage moving mid his cattle.
10 Surya hath mounted to the shining ocean when he hath
yoked his fair-backed Tawny Horses.
The wise have drawn him like a ship through water : the
floods obedient have descended hither.
6 Wherewith : I follow Professor Grassmann in taking ytt as instrumental—
y&yd. The Mother : Dawn.
Vi isipra; meaning, perhaps, jawless or chinless, may, S&yana says, be
Vritra, and Manu here may mean Indra. Manu probably represents the vic¬
torious Aryan invader and Visisipra the conquered barbarian.
The wamdering merchant: S&yana says that this refers to the story of Kak-
shlv&n to whom the Asvins sent rain. See I. 112. 11.
7 Through ten months: referring to the sacrifices of nine and ten months'
duration performed by the Navagvas and the Dasagvas, priestly families fre¬
quently mentioned in connexion with the Angirases. These names mean, re¬
spectively, nine-month miuistrants and ten-month ministrants, and are trans¬
lated in the St. Petersburg Lexicon by Neuner and Zehner, Niners and Tenners. #
Saramd: see Index. Angiras: Agni.
8 Their spring; the source of the Cows, that is the Cows themselves.
The loftiest place of meeting: the height of heaven. The half-line is ap¬
parently parenthetical.
9 The rapid Falcon which brought the Soma from heaven. The young ‘
Sage: 'ever young and far-seeing.’ The Sun is intended, moving in the ’
midst of his rays.
10 The shining ocean: the luminous firmament.
33 .
m THE HYMN'S, OF [BOOK F.
11 I lay upon the Floods your hymn, light-winning, wherewith
Navagvas their ten months completed,
; Through this* pur hymn may we have Gods to guard us :
through this our hymn pass safe beyond affliction.
' * HYMN XLYL Yisvedevas;
WEnL knowing I have bound me, horse-like, to the pole :
I carry that which bears us on and gives us help.
I seek for no release, no turning back therefrom. May he who
knows the way, the Leader, guide me straight
2 0 Agni, Indra, Yaruna, and Mitra, give, 0 ye Gods, and
Marut host, and Yishnu.
May both Nasatyas, Rudra, heavenly Matrons, Pushan, Sara-
svati, Bhaga, accept us.
3 Iudra and Agni, Mitra, Yaruna, Aditi, the Waters, Mountains,
Maruts, Sky, and Earth and Heaven,
Yishnu I call, Pushan, and Brahmanaspati, $nd‘Bhaga, Sahsa,
Savitar that they may help.,
4 May' Yishnu also and V&ta who injures none, and Soma granter
of possessions give us joy;
And may the Ribhus and the Asvins, Tvashtar and Vibhvan
remember us so that we may have wealth.
5 So may the band of Maruts dwelling in the sky, the holy, come
to us to sit on sacred grass ;
Brihaspati and Pushan grant us sure defence, Yaruna, Mitra,
Aryaman guard and shelter us.
6 And may the Mountains famed in noble eulogies, and the fair-
gleaming Rivers keep us safe from harm.
' May Bhaga the Dispenser come with power and grace, and
far-pervading Aditi listen to my call.
7 May the Gods’ Spouses aid us of their own free will, aid us to
offspring and the winning of the spoil.
Grant us protection, 0 ye gracious Goddesses, ye who are on
the earth or in the waters’ realm.
11 2 lay upon the floods: I offer to the Waters. Light-winning; which
gams for the worshipper the light of heaven.
The Consorts of the Gods are the deities of the last two stanzas.
1 /; The llishi Pratikshafcra. The pole; a metaphorical expression for
sacrificial duties. That which bears us on .* the pole, the performance of
sacrifice. *1 support that transcendant and preservative load.’—Wilson. He
utfio knows the way: the divine inner guide : m&rgdbldjfto' ntarydmi devah~~
S&yana. , *
3 Sahsa; prayer or wish, personified. Or sdhsam may be a verbal form,
X praise. ^ *
HYMN m ms HIQVBDA. . 515
8 May the Dames; wives of Gods, enjoy our presents, R&t, Asvmf,
Agn&yi, and Indrani.
May Rodasi and Varuii&ni hear us, and Goddesses qpme at the
Matrons’ season.
HYMN XLVII. Visvedevas,
Urging to toil and making proclamation, seeking Heaven's
Daughter comes the Mighty Mother:
She comes, the youthful Hymn, unto the Fathers, inviting to
her home and loudly calling.
2 Swift in their motion, hasting to their duty, reaching the cent¬
ral point of life immortal,
On every side about the earth and heaven go forth the spaci¬
ous paths without a limit.
3 Steer, Sea, Red Bird with strong wings, he hath entered the
dwelling-place of the Primeval Father.
A gay-hued Stone set in the midst of heaven, he hath gone
forth and guards mid-air’s two limits.
4 Four bear him up and give him rest and quiet, and ten invigor¬
ate the Babe for travel.
His kine most excellent, of threefold nature, pass swiftly round
the boundaries of heaven.
d Wondrous, 0 people, is the mystic knowledge that while the
waters stand th:* streams are flowing ;
Thar, separate from his Mother, Two support him,, closely-united,
twin.'?, hero marie apparent.
8 Bdl: the name of a Goddess, or, as S&yana takes it, bright, qualifying
Asvmt, the Consort of the As vine. Rodast: the Spouse of Rudra. See Index,
At the Matrons' season ; at the .time appointed for the celestial dames,
the Consorts of the Gods. -
t Iteaven's Daughter ; Ushas or Dawn. The Mighty Mother: perhaps, as
Professor Dud wig suggests, Vftk or Speech is intended, who appears in -the-
second line as the Hymn personified.
2 The central point of life immortal •' the Sun. The paths : the long lines
of light,
3 Sea: as the great attracter and receptacle of the waters.
Me: the Sun. The Primeval Father : Dyaus, or Heaven.
A gay-hiied Stone: Professor Ludwig would read prtmi-rasmd, * with variegat¬
ed rays,’ instead of the prlsnir-dsmd of the" text. But the alteration seems to
be unnecessary.
4 Four: according to S Ay an a, the four chief priests. Possibly Varuna,
Mitra, Aryaman, Bhaga are intended—Ludwig.
Ten: the regions of space ; as the Sun attracts the waters from all sidetf.
Ills Jcine: his rays. Of threefold nature: producing heat, cold (by their ab¬
sence), and rain.
'5 The marvel is that the waters stand still in the sea while the rivers are
continually flowing into it. Cf. Eclesiasies, I. 7. Separate from his Mother:
Sftrya’a Mother is the invisible Aditi ; and he is supported by Heaven and
Earth, the closely-connected pair who are visible in this world. —Ludwig.
516 THE HYMNS OH [BOOK K
6 For him they lengthen prayers and acts of worship: the
Mothers weave garments for him their offspring.
Rejoicing, for the Steer’s impregning contact, his Spouses move
on pa^fchs of heaven to meet him.
7 Be this our praise, 0 Varuna and Mitra; may this be health
and force to us, 0 Agni.
May we obtain firm ground and room for resting : Glory to
Heaven, the lofty habitation !
HYMN XLVIII. Visvedevas.
What may we meditate for the beloved Power, mighty in na¬
tive strength and glorious in itself,
* Which as a magic energy seeking waters spreads even to the
immeasurable middle region’s cloud ?
2 ; 0 * 61 ’ all the region with their uniform advance these have
spread out the lore that giveth heroes strength.
Back, with their course reversed, the others pass away: the
pious lengthens life with those that are' before.
3. With pressing-stones'and with the bright beams of the day he
' hurls his broadest bolt against the Guileful One.
Even he Whose hundred wander in his own abode, driving the
days afar and bringing them again.
4 I, to enjoy the beauty of his form, behold that rapid rush of
his as ’twere an axe’s edge,
What time be gives the man who calls on him in fight wealth-
like a dwelling-house filled full with store of food.
5 Four-faced and nobly clad, Varuna, urging on the pious to his
task, stirs himself with the tongue.
’ Naught by our human nature do we know of him, him from
whom Bhaga Savitar bestows the boon.
6 They; worshippers- The Mothers ; the Dawns, or the regions of space,
which clothe the Sun with light. His Spouses; the solar rays.
7 Firm ground and room for resting; * stability and permanence,’—Wilson,
1 Which as a magic energy; or, what time the magic energy, that is Y&k,
Voice or Speech.
% These ; Dawns. Before; yet to come.
3 • With pressing-stones; in alliance with, and strengthened by them, that is,
the libation? which they aid. He : Ihdra. The Guileful One; Vritra. Even he;
Indra as the Sun. Whose hundred ; S&yana supplies, rays.
4 His form; Agni’s.
5 Varuna: accoording to Setyaoa, varunah here is an adjective = tama-
vdrdhah, darkness-repelling, and an epithet of*Agni.
With the tongue: causing the worshipper to speak of him.
Naught by our human nature; all our knowledge of the God comes by his
inspiration.
Bhaga; according to S&yana, bkdgak here is an epithet of Savitar, mighty
or adorable.
HfMN M.1
!PJZB &IQVBBA,
HYMN XLIX. Visvedevas.
Yhis day I bring God Savitar to meet you, and Bhaga who
allots the Wealth of mortals. *
You, Asvins, Heroes rich in treasures, daily seeking your friend¬
ship fain would I turn hitheh
2 Knowing full well the Asura’s time of coming, worship God
Savitar with hymns and praises*
* Let him who rightly kiioweth speak with homage to him who
dealeth out man’s noblest treasure.
3 Not for reward doth Pushan send his blessings, Bhaga, or
Aditi: his garb is splendour.
May Indra, Vishnu, Varuna, Mitra, Agni produce auspicious
days, the Wonder-Work ers>
1 Sending the shelter which we ask, the foeless Savitar and
the Rivers shall approach us*
When I, the sacrifice’s priest, invite them, may we be lords of
wealth and rich possessions.
5 They who devote such worship to the YaSus, singing their
hymns to Yaruna and Mitra,
Vouchsafe them ample room, far off be danger, Through
grace of Heaven and Earth may we be happy.
HYMN L. Visvedevas.
Lex every mortal man elect the friendship of the guiding God.
Each one solicits him for wealth and seeks renown to prosper
him.
2 These, leading God, are thine, and these Jiere ready to speak
after us.
As such may we attain to wealth and wait with services on
thee.
3 So further honour as our guests the Hero Gods and then the
Dames.
May he remove and keep afar our foes and all who block our
path.
$ The Asum's time of coding : the r.r v "*^a~h ^ the divine Savitar,
3 Aditi: according to t V< */. / u who cannot he impaired,
Used here as an epithet of Agni, understood, as are also p&shft, * nourishing,’
and bhdgah, * adorable.’ But S&yana gives also the alternative interpretation
of the words as three deities.
The Rishi is said to he Svasti (a name apparently borrowed from svastdye 3
for weai, in stanza 5).
1 The guiding God : Savitar.
2 These: worshippers.
3 The Baines; the Consorts of the Gods. May he: Savitar,
* 51 ? TEE HYMNS QF \BOOK V,
4 Where fire is set, and swiftly runs the victim dwelling in the
trough,
He wing, with heroes in his home, friendly to man, lifee con¬
stant streams.
May these thy riches, Leader God ! that rule the car, be blest
. , to us,
Yea, blest to us for wealth and weal. This will we ponder
praising strength, this ponder as \ye praise the God. ,
' 1 ; ■
HYMN LI. : Yi|yedeV>as.
With all assistants, Agni, come hitherto drink the Soma-*
juice;
With Gods unto our sacred gifts.
2 Come to the sacrifice, 0 ye whose ways are right, whose laws
, are true, ;
And drink the draught with Agni’s tongue.
, 3 0 Singer, with the singers, 0 Gracious, with those who move
at dawn,
:.^Jome to thp Soma-draught With Gods.
4 To Indra and to Vayu dear, this Soma, by the mortar, pressed,
Is now poured forth to fill the jar.
5 Vayu ? come hither to the feast, well-pleased unto our "Sacred
gifts: -
Drink of the Soma juice effused ; come to the food.
6 ’ Ye, Indra, Vayu, well deserve to drink the juices pressed by us.
Gladly accept them, spotless Pair : come t6 the food. h . •* : .
7 For Indra and for V&yu pressed are Soma juices blent with
.curd, ^ * .
As rivers to the lowland flow : come to the foocL
3 Associate with all the Gods, come, with the Asvins and with;"
Dawn, * '
Agni, as erst with Atri, so enjoy the juice. , r - v ■
4 This stanza is obscure. JDrdnyak pasuh, the victim or beast cpnne’eted
■with, Or dwelling in, the <E'6na }r i\ih or trough, is apparently the Soma. The
meaning may be that the man who causes the sacrificial fire to be kindled and/
libations of Soma juice to be prepared is rewarded with brave sons and general
prosperity.
1 With all assistants • * with all the protecting deities.’—Wilson. -
2 0 ye: other Gods.
3 0 Singer: Agni. With the singers: with the human priests. Those who
move at clawn ; the Gods who come to the morning sacrifice.
8 As erst with Atri: as thou wast accustomed to enjoy the libation offered
by the ancient Atri, the progenitor of the Xlishi of the hymn, ^
HYMN 52.] TIIE RIGYEHA. 5119
9 Associate with Varuna, with Mitra, Soma, Vishnu, come,
Agni, as erst with Atri, so enjoy the juice.
10 Associate with Vasus, with Adityas, Indra, V&yu, cpme, Agni
as erst with Atri, so enjoy the juice.
11 May Bhaga and the Asvins grant us health and wealth, and
Goddess Adifci and he whom none resist.
The Asura Pushan grant us all prosperity, and Heaven and
Earth most wise vouchsafe us happiness.
12 Let us solicit V&yu for prosperity, and Soma who is Lord of
all the world for weal;
For weal Brihaspati with all his company. May the Adityas
bring us health and happiness.
13 May all the Gods, may Agni the beneficent, God of all men,
this day be with us for our weal.
Help us the Ribhus, the Divine Ones, for our good. May Ru-
dra bless and keep us from calamity.
14 Prosper us, Mitra, Varuna, 0 wealthy Pathya, prosper us.
Indra and Agni, prosper us; prosper us thou, 0 Aditi.
15 Like Sun and Moon may we pursue in full prosperity our path,
And meet with one who gives again, who knows us well .and
slays us not.
HYMN LII, * , Maruts.
Sing boldly forth, Syavasva, with the Maruts who are loud in
■ song, j -
Who, holy, as their wont is, joy in glory that is free from guil6.
2 For “in their boldness they are friends of firm and sure heroic
strength.
They in their course, bold-spirited, guard all men of their
own accord.
'3 Like steers in rapid motion they advance and overtake the
nights;
/ Apd thus the Maruts’ power in heaven and on the earth we
celebrate.
It Health and wealth: svasti; well-being, prosperity. I have slightly
varied the translation of the word, which recurs in every line of stanzas 11—14
and in the first line of 15. The Asura: the divine and immortal being. S&-
yana explains the word as 1 the expeller of enemies, or the giver of life and
strength/
12 With all his company: with all the host of heaven,
14 Wealthy Pathyd ; * the rich path/ personified as a deity of happiness
and welfare.
15 Who gives again: who repays the kindness we have Bhown him when he
was our guest. These, as .Professor Ludwig observes, are the wishes of a man
who la starting on a journey to a distant place.
526 mn op [bo op v.
4 With boldness to you? Maruts let ns offer laud and sacrifice ;
Who all, through ages of mankind, guard mortal man from
injury*
5 Praiseworthy, givers of good gifts, Heroes With full and per^
feet strength—
, To Maruts, Holy Ones of heaven, will I extol the sacrifice.
6 The lofty Heroes cast their spears and weapons bright With
gleaming gold.
After these Maruts followed close, like laughing lightning from
the sky, a splendour of its own accord.
7 They who waxed mighty, of the earth, they who are in the
wide mid-air,
Or in the rivers’ compass, or in the abode of ample heaven.
8 Praise thou the Maruts’ company, the Valorous and truly
strong.
The Heroes, hasting, by themselves have yoked their deer for
victory,
9 Fair-gleaming, on Parushni they have clothed themselves in
robes of wool, '
And with their chariot tires they cleave the rook asunder in
their might.
10 Whether as wanderers from the way or speeders on or to the
path,
, Under these names the spreading band tend well the sacrifice
for me.
11 To this the Heroes well attend, well do their teams attend to
this.
Visible are their varied forms. Behold, they are P&r&vatas.
12 Hymn-singing, seeking water, they, praising, have danced
about the spring.
What are they unto me ? No thieves, but helpers, splendid to
behold*
9 Parushni: one of the rivers of the Panjdb, now called the Il&vi. Robes
of wool: the fleecy vapours whieh rise from the waters. See IV. 22. 2.
11 Pdrdvatas: a tribe who dwelt on the banks of the Parushni who may
have been in the habit of making sudden incursions into the country through
which the Sindhu or Indus flows,
12 Seeking water : this is Sty ana’s explanation of kubhanyavah, the mean¬
ing of which is uncertain. The spring ; apparently, the cloud. According to
S&yana the reference is to the water—or the well—which was miraculously
brought to the thirsting Gk>t$ma by the Maruts. See I. 86. 11. The stanza
,is difficult and obscure. * n
ilYMtf 62.] Tm RlGVUDA. 521 ■.
13 Sublime, with lightnings for their spears, Sages and Orderera
are they.
Bishi, adore that Marut host, and make them happy* with thy
song.
14 Eishh invite the Marut band with offerings, as a maid lier
friend.
From heaven, too, Bold Ones, in your might haste hither glo¬
rified with songs.
15 Thinking of these now let him come, as With the escort of the
Gods,
And with the splendid Princes, famed for rapid courses,' to
the gifts.
16 Princes, Who, when I asked their kin, named Prism as their
Mother-cow,
And the impetuous Budra they, the Mighty Ones, declared
their Sire.
17 The mighty ones, the seven times seven, have singly given
me hundred gifts.
I have obtained on Yamuna famed Wealth in kine and wealth
in steeds.
14 As a maid her friend; this seems to be a the meaning of mitrdm nd
yoshdnd , which S&yara explains, as a friend (or as Aditya, the Sun) with praise.
_ 15 The three concluding stanzas are very difficult, and attempts at transla¬
tion and explanation must be purely conjectural. The following is the subs¬
tance of Professor Ludwig’s note, S4kins [mighty ones] in stanza 17 are ap¬
parently a clan (yajam&n&h, or institutors of sacrifice) whose number consisting
of a multiple of seven, gave occasion to their comparison to the Maruts, and
an easy transition to the ddnastuti or eulogy of their liberality. The construe-,
tion is : now thinking of these sacrifices [or, Maruts] may he [the Rishi] come
together, as with the escort of the Gods [invited in stanza 14], in company
with [the Maruts orj the S fir is to the sacrificial offerings.
Stanza 16 is to be understood figuratively as eulogy of the §fikins who are
here directly identified with the Maruts. The priest must know the lineage
of the sacrifices, because in certain ceremonies he must proclaim their names,
and here Sfikins are considered to have inherited their liberality from Prisui
as their mother and their power from Rudra as their father.
17 The MigMy Ones : or the SfiMns, as Professor Ludwig explains.
The seven times seven : there ’ are said to be seven troops of the Maruts,
each consisting of seven. The S£kins, or powerful institutors of sacrifice,
appear to be intended here (see preceding note) as compared to, or identified
with the Maruts. On Yanrnnd: on the banks of the river now known as the
Jumna.
This and all Rigveda hymns addressed to the Maruts have been translated
and thorougly discussed by Professor Max Muller ha Vedic Hymns, Part X,
(Sacred Books of the East, Yol. XXXII.)
522
THE HYMNS OF
[BOOK F.
HYMN LIIL Maruts.
Who knows the birth of these, or who lived in the Maruts’
favour in the days of old
What time their spotted deer were yokedj
% Who, when they stood upon their oars, hath heard them tell
the way they wentl
. Who was the bounteous man to whom their kindred rains
flowed down with food of sacrifice ?
3 To me they told it, and they came with winged steeds radiant
to the draught,
. Youths, Heroes free from spot or stain: Behold us here and
praise thou us;
4 Who shine self-luminous with ornaments and swords, with
breastplates, armlets, and with wreaths,
Arrayed on chariots and with bows.,
5 0 swift to pour your bounties down, ye Maruts, with delight
I loot upon your cars,
Like splendours coming through the rain.
6 Munificent Heroes, they have cast heaven’s treasury down for ‘
the worshipper’s behoof:
They set the storm-cloud free to stream through both the
worlds, and rainfloods flow o’er desert spots.
7 The bursting streams in billowy flood have spread abroad, like
milch-kine, o’er the firmament.
Like swift steeds hasting to their journey’s resting-place, to
every side run glittering brooks.
5 Hither, 0 Maruts, come from heaven, from mid-air, or from
near at hand:
Tarry not far away from us.
9 So let not Basfi, Krumu, or AnitabLa, Kubha, or Sindhu hold
you back.
Let not the watery Sarayu obstruct your way. With us be
all the bliss ye give.
10 That brilliant gathering of your cars, the company of Maruts,
of the Youthful Ones,
The rain-showers, speeding on, attend.
1 Of these: Gods ; the Maruts.
9 jRasd : a river, probably an affluent of the Sindhu or Indus, as Anilabhd
also seems to have been. Krumu ; a tributary of the Indus, identified by '
some with the Kurum. KubJid: the Kophdn, or Kabul river which falls into
the Indus near AUock. Sarayu : probably a river in the Panj&b which gave-
Its name to the Sarayu or Sarju of Oudh,
THE RIG YE DA.
m
HYMN 51]
11 With eulogies and hymns may we follow your army, troop by
troop, and band by band,
And company by company.
12 To what oblation-giver, sprung of noble ancestry, have sped
* The Maruts on this course to-day ?
13 Vouchsafe to us the bounty, that which we implore, through
which, for child and progeny,
Ye give the seed of corn that wasteth not away, and bliss
that reacheth to all life.
14 May we in safety pass by those who slander us, leaving be¬
hind disgrace and hate.
Maruts, may we be there when ye, at dawn, in rest and toil,
rain waters down and balm.
15 Favoured by Gods shall be the man, 0 Heroes, Maruts! and
possessed of noble sons,
Whom ye protect. Such may we be.
1 6 Praise the Free-givers, At this liberal patron’s rite they joy
like cattle in the mead.
So call thou unto them who come as ancient Friends: hymn
those who love thee with a song,
HYMN LIV, Maruts,
This hymn will I make ready- for the Marut host who bright
in native splendour cast the mountains down.
Sing the great strength of those illustrious in renown, who
stay the heat, who sacrifice on heights of heaven.
2' 0 Maruts, rich in water, strengtheners of life are your strong
bands: with harnessed steeds, that wander far.
Tritar roars out at him who aims the lightning-flash. The
Waters sweeping round are thundering on their way.
3 They" gleam with lightning, Heroes, „ Casters _of the, Stong , >y
'' wind-rapid Maruts, overthrowers of the hills,
Oft through desire to rain coming with storm of hail, roaring
in onset, violent and exceeding strong.
1 Who sacrifice on heights of heaven: { to whom solemn rites are familiar:
Tby whom the sacrifices called JPrishthci are made,’—Wilson. The word prim*
thd is ambiguous, signifying both height or ridge and a oertain arrangement
‘of hymns (see IV. 20. 4). So also gharmd in the same half-line signifies both
heat and an oblation of hot milk or other heated beverage, and the meaning
of the compound gharmasMbhe is accordingly ambiguous.
2 Trita: the Vedic God who frequently appears in connexion with the
Maruts, According to SAyana, Trita is the cloud or company of Maruts sta*
tinned in three places, . ;
m ttfMtis op t book ?.
4 When, eighty Eudras, through the nights and through the
days, when through the sky and realms of air, shakers of all,
When over the broad fields ye drive along like ships, e’eii to
strongholds ye Gome, Margts, but are not harmed,
6 Maruts, this hero strength and majesty of yours hath, like
the Sim, extended d’fcr a lengthened way,
When in your course like deer with splendour unslibdued ye
bowed the hill that gives imperishable rain*
6 Bright shone your host, ye Sages, Maruts, when ye sniote the
waving tree as when the worm consumeth it.
Accordant, as the eye guides him who walks, have ye led our
devotion onward by an easy path.
7 Never is he, 0 Maruts, slain or overcome, tiever doth he decay,
ne’er is distressed or harmed;
Sis treasures, his resources, never Waste away, whom, whether
he be prince or Bishi, ye direct* ‘ .
, 8 With harnessed team like heroes overdoming troops, the friendly
Maruts, laden with their water-casks,
Let the spring flow, and when impetuous they roar they
inundate the earth with floods of pleasant mCath
9
10
12
13
Free for the Maruts is the earth with sloping ways, free for the
rushing Ones is heaven with steep descents.
The paths of air’s mid-region are precipitous, precipitous the
mountains with their running streams*
When, as the Sun hath risen up, ye take delight, 0 bounteous
radiant Maruts, Heroes of the sky,
Your coursers weary not when speeding on their way, and
rapidly ye reach the end of this your path,
Lances are on your shoulders, anklets on your feet, gold chains
"'■■r.’yrrir
3. .■igT.vi' v ;!i jmv :!;Vdi : '.g hr your hands, and
visors wrought of gold are laid upon your heads.
Maruts, in eager stir ye shake the vault of heaven, splendid
beyond conception, for its shining fruit.
They gathered when they let their deeds of might flash forth.
The Pious Ones send forth a far-resounding shout.
Sage Maruts, may we be the drivers of the car of riches full
of life that have been given by you.
0 Maruts, let that wealth in thousands dwell with us which
never vanishes like Tishya from the sky.
12 For its shining fruit: the bright water.
13 The drivers of the car; that is, the controllers, May we by our, prayers
and sacrifices bring down and enjoy the riches which you give, .
HYMH 55.] THE RIGYEDA. tit
14 Maruts, ye further wealth with longed-for heroes, further the
Bishi shilled in chanted -verses.
Ye give the Bharata as his strength, a charger, and ye^bestow
a King who quickly listens.
15 Of you, most swift to succour! I solicit wealth wherewith we
may spread forth mid men like as the Sun.
Accept, 0 Maruts, graciously this hymn of mine that we may
live a hundred winters through its power,
HYMN LV. Maruts.
With gleaming lances, with their breasts adorned with gold,
the Maruts, rushing onward, hold high power of life.
They hasten with swift steeds easy to be controlled. Their
cars moved onward as they went to victory.
2 Ye, as ye wist, have gained of yonr own selves your power;
high, 0 ye Mighty Ones, and wide ye shine abroad.
They with their strength have even measured out the sky,
Their cars moved onward as they went to victory,
3 Strong, born together, they together have waxed great: the
Heroes more and more have grown to majesty.
Besplendent as the Sun’s beams in their light are they. Their
cars moved onward as they went to victory.
4 Maruts, your mightiness deserves to be adored, sight to be
longed for like the shinin g of the Sun.
So lead us with your aid to immortality. Their cars moved
onward as they went to victory.
5 0 Maruts, from the Ocean ye uplift the rain, and fraught with
vaporous moisture pour the torrents down.
Never, ye Wonder-Workers, are your Milch-kine dry. Their
ears moved onward as they went to victory.
6 When to your car-poles ye have yoked your spotted deer to be
.. your steeds, and put your golden mantles on,
0 Maruts, ye disperse all enemies abroad. Their cars moved
onward as they went to victory,
Fishy a: an asterism regarded as shaped like an arrow and containing three
stars. According to S&yana Tishya here is synonym oils with Aditya.
14 The Bharata,: a warrior, or one of family of Bharata. See Index. Ac¬
cording to S&yana, ►3y&v£sva theRishi of the hymn is intended : ‘to (me) the-
miniatrant priest.'—Wilson.
Who quickly listens : t,o his people’s prayers. S&yana explains srushtimdntam
as suhhavantam , happy and prosperous.
Id A hundred winters: a frequently occurring expression, ‘ from which we
might infer/ says Dr. J. Muir, ‘that the Indians still retained some recollec¬
tion of their having at one time occupied a colder country.* See Original Sans*
hrit Texts , II. 323. —,
* 5 Your Milch-kine: the rain-clouds,
320 TJtS HYMNS OF [.BOOK V.
.7 Neither the"mountains nor the rivers keep you back ; whither
ye have resolved thither ye, Maruts, go.
* Ye compass round about even the heaven and earth. Their
cars moved onward as they went victory.
8 Whatever is ancient, Maruts, what of recent time, whate’er is'
spoken, Vasus, what is chanted forth,
- They who take cognizance of all of this are ye. Their cars
moved onward as they went to victory.
9 Be gracious unto us, ye Maruts, slay us not: extend ye unto
us shelter of many a sort.
Pay due regard unto our friendship and our praise. Their
cars moved onward^as they went to victory.
10 0 Maruts, lead us on to higher fortune: deliver us, when
, lauded, from afflictions.
Accept, ye Holy Ones, the gifts we bring you. May we be
masters of abundant riches.
• HYMN LYI. Maruts.
Agni, that valorous company adorned with ornaments of gold,
The people of the Maruts, I call down to-day even from the
luminous realm of heaven. *
2 Even as thou thinkest in thy heart, thither my wishes also
tend.
Those who have come most near to thine invoking calls,
strengthen them fearful to behold.
3 Earth, like a bounteous lady, liberal of her gifts, struck
down and shaken, yet exultant, comes to us.
Impetuous as a bear, 0 Maruts, is your rush terrible as a
dreadful bull.
4 They who with mighty strength overthrow like oxen difficult
to yoke,
Cause e’en the heavenly stone to shake, "yea, shake the rocky
mountain as they race along,
5 Bisemp! even now with lauds I call the very numerous com-
P any,
Unequalled, of these Maruts, like a herd of ]$ine, grown up
together in their strength.
2 Strengthen them: that is, the Maruts, with oblations.
3 The exact meaning of the first line is somewhat uncertain. S&yana ex¬
plains it: f As the earth—that is the people of the earth—having a powerful
masters, when oppressed by others, has recourse to him her own master, m
> the army of Maruts comes exulting to us.’ But mWvAihnatt (boumeous, liberal,
bringing forth abundant fruit) cannot mean prabalnsvdnxikd } having a power¬
ful master.
Struok down; by the rain sent by the Maruts,
HYMN 57.] ' THE RIOTED A, . 52,7
6 Bind to your car the bright red mares, yoke the red coursers
to your car.
Bind to the pole, to draw, the fleet-foot tawny steeds, the
best at drawing, to the pole.'
7 Yea, and this loudly-neighing bright red vigorous horse who
hath been stationed, fair to see,
Let him not cause delay, 0 Maruts, in your course, urge ye
him onward in your cars.
8 The Maruts’ chariot, ever fain to gather glory, we invoke,
Which Rodasi hath mounted, bringing pleasant gifts, with
Maruts in her company.
9 I call that brilliant band of yours, adorable, rapid on the car
Whereon the bounteous Dame, auspicious, nobly bom, shows
glorious with the Marut host.
HYMN LYIX. Maruts.
Of one accord, with Indra, 0 ye Rudras, come borne on your
golden car for our prosperity.
An offering from us, this hymn is brought to you, as, unto one
who thirsts for water, heavenly springs.
2 Armed with your daggers, full of wisdom, armed with spears,
armed with your quivers, armed with arrows, with good bows,
Good horses and good cars have ye, 0 Prism’s Sons: ye, Maruts,
with good weapons go to victory.
3 From hills and heaven ye shake wealth for the worshipper: in
terror at your coming low the woods bow down.
Ye make the earth to tremble, Sons of Prism, when for victory
ye have yoked, fierce Ones ! your spotted deer.
4 Bright with the blasts of wind, wrapped in their robes of rain,
like twins of noble aspect and of lovely form,
The Maruts, spotless, with steeds tawny-hued and red, strong
in their mightiness and spreading wide like heaven. .
0 Rich in adornment, rich in drops, munificent, bright in their'
aspect, yielding bounties that endure,
Noble by birth, adorned with gold upon their breasts, the
Singers of the sky have won immortal .fame.
7 Who hath been stationed : or harnessed to the car.
. 8 Rodasi : the Consort of Rudra and mother of the Maruts.
9 The bounteous Dame : Bodast. Shows glorious : or, is glorified.
1 0 ye Rudras : or Sons of Eudra. For our prosperity : * to the accessible
(sacrifice).’—-Wilson. Heavenly springs : an allusion, says S&yana, to the well,
that is, the cloud which was brought by the Maruts to thirsty Grotama, See
I. '85. 11.
4 Like twins: all alike.
5 The Singers of the sky ; chanters of their thunder-psalm.
528 THE HYMNS OF [BOOK V.
6 Borne on both shoulders, 0 ye Maruts, are your spears: within
your arms is laid your energy and strength.
Bold thoughts are in your heads, your weapons in your cars,
all glorious majesty is moulded on your forms.
7 Youchsafe to us, 0 Maruts, splendid bounty in cattle and in
steeds, in cars and heroes.
Children of Budra, give us high distinction: may I enjoy your
Godlike help and favour.
8 Ho ! Maruts, Heroes, skilled in Law, immortal, be gracious un¬
to us, ye rich in treasures,
Ye hearers of the truth, ye sage and youthful, grown mighty,
dwelling on the lofty mountains.
HYMN LVIII. Maruts.
Now do I glorify their mighty cohort, the company of these the
youthful Maruts,
Who ride impetuous on with rapid horses, and radiant in
themselves, are Lords of Amrit. ,
2 The mighty glittering band, arm-bound with bracelets, givers
of bliss, unmeasured in their greatness,
With magical powers, bountiful, ever-roaring,—these, liberal
Heroes, venerate thou singer.
3 This day may all your water-bringers, Maruts, they who impel
the falling rain, approach us.
This fire, 0 Maruts, hath been duly kindled; let it find favour
with you, youthful Sages,
4 Ye raise up for the folk an active ruler whom, Holy Ones I a
Master’s hand hath fashioned.
Ye send the fighter hand to hand, arm-mighty, and the brave
hero, Maruts ! with good horses.
6 Bold thoughts: S&yaiia explains nrimryi—nrimndni as golden tiaras. The
word nrim.no, in one or another of its cases occurs some thirty times in the
Itigveda, and always in the sense of manly power, valour, or valorous deed.
8 Ye hearers of the truth; or, famous for your truth, for the realization of
your promises,
1 Lords of Amrit: controllers of the sweet life-giving rain.
2 Arm-hound 'with bracelets: or, ratljer, Adorned with quoits on their
hands/—M. Muller.
4 Whom . a Master’s hand hath fashioned; according to S&yana vibhva-
tashtdm means fabricated or .modelled by Vibhvan, the second of the three
Ribhus, i. e. atyantartipavantam or exceedingly handsome. The fighter hand
to hand ; the man who fights on foot is your gift as well as the warrior who is
borne to battle jn a chariot,
HYMN 59.]
the mav eda.
m
5 They spring forth more and more, strong in their glories, like
days, like spokes where none are last in order.
Highest and mightiest are the Sons of Prisni. Fhgn to their
own intention cling the Maruts.
6 When ye have hastened on with spotted coursers, 0 Maruts,
on your cars with strong-wrought fellies,
The waters are disturbed, the woods are shattered. Let Dyaus
the Red Steer send his thunder downward.
7 Even Earth hath spread herself wide at their coming, and
they as husbands have with power impregned her.
They to the pole have yoked the winds for coursers; their
sweat have they made rain, these Sons of Rudra.
8 Ho! Maruts, Heroes, skilled in Law, immortal, be gracious
unto us, ye rich in treasures,
Ye hearers of the truth, ye sage and youthful, grown mighty,
dwelling on the lofty mountains.
HYMN LIX. Maruts.
Your spy hath called to you to give prosperity. I sing to Heaven
and Earth and offer sacrifice.
They bathe their steeds and hasten through the firmament:
they spread abroad their radiance through the sea of cloud.
2 Earth shakes and reels in terror at their onward rush, like a
full ship which, quivering, lets the water in.
Marked on their ways are they, visible from afar.* the Heroes
press between in mighty armament.
3 As the exalted horn of bulls for splendid might, as the Sun’s
eye set in the firmament’s expanse,
Like vigorous horses ye are beauteous to bebold, and for your
glory show like bridegrooms, 0 ye Men.
4 Who, 0 ye Maruts, may attain the mighty lore of you the
mighty, who may reach your manly deeds?
Ye, verily, make earth tremble like a ray of light what time
-ye bring your boons to give prosperity.
5 Like steeds of ruddy colour, scions of one race, as foremost
champions they have battled in the van.
The Heroes have waxed strong like well-grown manly youths :
with floods of rain they make the Sun’s eye fade away.
6 Having no eldest and no youngest in their band, no middle¬
most, preeminent they have waxed in might,
- ' 1 ‘ Ymr spy: Agni, as the lightning. According to S&yana spat is for
sprashtd, one who touches (the oblation), the Hotar or presenting priest.
2 Press between: rush through the air between heaven and earth.
U
530 THE HYMNS OF ' [BOOK F.
These Sons of Prisni, sprung of noble ancestry: come hither¬
ward to us, ye bridegrooms of the sky,
7 Like birds of air they flew with might in lengthened lines from
heaven’s high ridges to the borders of the sky.
The steeds who carry them, as Gods and mortals know, have
caused the waters of the mountains to descend.
8 May Dyaus, the Infinite, roar for our banquet: may Dawns
toil for us, glittering with moisture.
Lauded by thee, these Maruts, Sons of Rudra, 0 Rishi, have
sent down the heavenly treasure.
HYMN LX. Maruts.
I laud with reverence the gracious Agni: here may he sit and
part our meed among us.
As with spoil-seeking cars I bring oblation : turned rightward
I will swell the Marut’s praise-song.
2 The Maruts, yea, the Rudras, who have mounted their famous
spotted deer and cars swift-moving,—
Before you, fierce Ones! woods bow down in terror: Earth,
even the mountain, trembles at your coming.
3 Though vast and tall, the mountain is affrighted, the height
of heaven is shaken at your roaring
When, armed with lances, ye are sporting, Maruts, and rush
along together like the waters.
4 They, like young suitors, sons of wealthy houses, have with
their golden natures decked their bodies.
Strong on their cars, the lordly Ones, for glory, have set their
splendomrs on their forms for ever,
5 None being eldest, none among them youngest, as brothers
they have grown to happy fortune.
May their Sire Rudra, young and deft, and Prisni pouring
much milk, bring fair days to the Maruts.
7 Gods and mortals: the text has only ubhdye , both (sides or parties). The
word generally means Gods and men ; but perhaps, as Professor Ludwig sug¬
gests, Heaven and Barth may be intended here,
8 Hyaus } the Infinite ; Cf. X. 63. 3.
1 Turned rightward: making reverential salutation by circumambulation
from left to right; the Gaelic deasil.
4 With their golden natures: with some hesitation I follow Professor Ludwig
:' 1 * * * 5 * '.Y' *, 7 ' ■. ■ . ■ ‘i old form of the feminine, with svadMih. Professor
u ■ ' ■ ' ■ 1 " ..translates ; ( with golden (ornaments) and purifying
waters.’
5 Pounng much milk : Prisni, the mother of the Maruts, the cloud of the
firmament, being represented as a cow.
Bring fair days to the Maruts : perhaps the bright weather which follows
the Rains. ‘ Grant favourable days for (the sake of) the Maruts,’—Wilson.
BTMN 610 THE RXGVEDA* $8}
■ 6 Whether, 0 blessed Maruts, ye be dwelling in highest, mid¬
most, or in lowest heaven,
Thenee, 0 ye Rudras, and thou also, Agni, notice themerifleial
food we offer,
7 0 Maruts, Lords of all, when Agni and when ye drive down¬
ward from sublimest heaven along the heights,
Shakers of all, rejoicing, slayers of the foe, give riches to the
Soma-pressing worshipper,
& 0 Agni, with the Maruts as they gleam and sing, gathered in
troop, rejoicing drink the Soma juice;
With these the living ones who cleanse and further all, joined
with thy banner, 0 Vaisvanara, from of old.
HYMN LXI. Maruts,
0 heroes lordliest of all, who are ye that have singly come
Forth from a region most remote?
2 Where are your horses, where the reins ? How came ye % how
had ye the power ?
Rein w r as on nose and seat on back.
3 The whip is laid upon the flank. The heroes stretch their
thighs apart,
Like women when the babe is born.
4 Go ye, 0 Heroes, far away, ye bridegrooms with a lovely
Spouse,
That ye may warm you at the Are.
5 May she gain cattle^ Joi^Jher^-meed, hundreds of sheep and
steeds* and kme,
Who threw embracing arms around the hero whom Sy&v£sva
praised.
6 Yea, many a woman is more Arm and better than the man
■wHo^buTrrxs “ “ — ——- ~ - 7™ 11 ■' ~~
Away from Gods, and offers not.
7 She who discerns the weak and worn, the man who thirsts
“ arid xs iiTwanFi 0 ~ ~ ——
She sets her mind upon the Gods.
8 Joined with thy banner: closely connected with thy ensign or banner of
flame.
4 With a lovely Spouse: apparently Rodasi, who is sometimes regarded as
the wife of the whole hand of Maruts.
5 She: according to S&yana, the wife of Taranta (stanza 10) who is ‘the,*
hero whom Sy&v&sva praised.*
6 More firm: the word thus rendered, sdsiyasi , is taken by S&yana to be the
name of Taranta’s wife.
532 THE HYMNS OF {BOOK V.
8 And yet fall many a one, unpraised, mean niggard, is entitled
man:
Only 2n weregild is he such.
9 And she, the young, the joyous-spirited, divulged the path to
Syava, yea, to me.
Two red steeds earned me to Purumtlha's side, that sage of
far-extended fame,
10 Him who, like Vaidadasvi, like Taranta, hath bestowed on me
A hundred cows in liberal gift.
11 They who are borne by rapid steeds, drinking the meath that
gives delight,
They have attained high glories here.
12 They by whose splendour both the worlds are over-spread;
they shine on ears
As the gold gleams above in heaven.
13 That Marut band is ever young, borne on bright cars, un¬
blamable,
Moving to victory, checked by none.
14 Who knoweth, verily, of these where the All-shakers take
delight,
Born, spotless, after sacred Law ?
15 Guides are ye, lovers of the song ! to mortal man through holy
hymn,
And hearers when he cries for help.
16 Do ye, destroyers of the foe, worshipful and exceeding bright.
Send down the treasures that we crave.
17 0 tfrmya, bear thou far away to Darbhya this my hymn of
praise,
Songs, Goddess, as if chariot-borne.
18 From me to Rathaviti say, when he hath pressed the Soma
juice,
The wish I had departeth not.
19 This wealthy Rathaviti dwells among the people rich in kine,
Among the mountains, far withdrawn,
8 Only in weregild: only as regards the fine to be paid for manslaughter,
either by him or for him, can he be accounted a man. The verse is obscure.
See Vedic Hymns (Sacred Books of the East), Part I, p. 360, and Ludwig,
Ueber die neuesten Arbeiten, &c,, p. 40.
9 And she; Taranta’s wife. Sydva = Sy&v&sva, the Rishi of the hymn.
10 Vmdadasvi: Purumtlha, eon of Vidadasva.
11 Phis stanza is apparently the beginning of a separate hymn, in honour
of the Maruts.
12 As the gold: the golden Sun,
17 tfrmyd : Goddess of Night. Mrlhya: Rathaviti, son of Darbha.
18 The wish I had; to perform a sacrifice for the rich and liberal Rathaviti. *
mtmjv n.]
nmvMDA,
m
HYMN LXII f * Mitra-Varuna.
By your higli Law firm order is established there where they
loose for travel Sarya's horses. #
Ten hundred stood together: there I looked on this the most
marvellous Deities’ one chief glory.
2 This, Mitra-Varuna, is your special greatness: floods that stood
there they with the days attracted.
Ye cause to flow all voices of the cow-pen : your single chariot-
felly hath rolled hither.
8 0 Mitra-Varuna, ye by your greatness, both Kings, have firmly
stablished earth and heaven.
Ye caused “the cows to stream, the plants to flourish, and, scat¬
tering swift drops, sent down the rain-flood.
4 Let your well-harnessed horses bear you hither : hitherward
let them come with reins drawn tightly.
A covering cloud of sacred oil attends you, and your streams
flow to us from days aforetime.
5 To make the lustre wide_r and more famous, guarding the
secred grass with veneration,
Ye, Mitra-Varuna, firm, strong, awe-inspiring, are seated on a
throne amid oblations.
6 With hands that shed no blood, guarding the pious, whom,
Varuna, ye save amid oblations.
Ye Twain, together, Kings of willing spirit, uphold dominion
based on thousand pillars.
7 Adorned with gold, its columns are of iron : in heaven it glit¬
ters like a whip for horses;
1 By your high Law • the eternal order of the universe, which in the region
of the Sun regulates the starting and the journeying of his horses, depends
on, or is identical with, the everlasting statutes of Mitra and Varuna. Ten
hundred; rays of the Sun. One chief glory ; the orb of the Sun, the noblest
visible form of Agni and other Gods.
2 Floods that stood there: they, that is the sunbeams, have in the course of
days milked out or attracted to themselves the waters that stood apart from
the Sun. TasthusMh (standing, stationary) has no substantive expressed,
and the meaning of the second half line is consequently somewhat uncertain.
All voices of the cow pen: the cow-pen is the vast aerial stall which holds
the rain-clouds, the milch-kine of the firmament. The W'-"* r.***'- r "
the thunder and the roar of the rushing rain. Your single
circumference or felly of the wheel being, by metonymy, put for the chariot.
4 A covering cloud of sacred oil; of ghrita , butter, u e. fertilizing rain.
5 On a throne : or on your car.
6 Ye save amid oblations: the sacrificial hall with its precincts being regard¬
ed as an inviolable asylum.
7 Adorned with gold: the chariot of Mitra and Varuna. Like a whip for
horses: according to S&yana, the whip is the lightning and the horses are the
flying clouds.
hi * ¥lm BYMtiS OP [BOOK V,
Or stablished on a field deep-soiled and fruitful* So may we
share the meath that loads jour car-seat.
8 Ye mount your car gold-hued at break of morning, and iron-
pillared when the Sun fs setting,
And from that place, O Varuna and Mitra, behold infinity and
* limitation.
9 Bountiful guardians of the world! the shelter that is impene¬
trable, strongest, flawless,
Aid us with that, 0 Varum a and Mitra, and when we long to
win may we be victors.
HYMN LXIII. Mitra-Varana,
Guardians of Order, ye whose Laws are ever true, in the
sublimest heaven your chariot ye ascend.
0 Mitra-Varuna whomsoe'er ye favour, here, to him the rain
with sweetness streameth down from heaven.
2 This world's imperial Kings, 0 Mitra-Varuna, ye rule in holy
synod, looking on the light.
We pray for rain, your boon, and immortality. Through heaven
and over earth the thunderous take their way.
8 Imperial Kings, strong, Heroes, Lords of earth and heaven,
Mitra and Varuna, ye ever active Ones,
Ye wait on thunder with the many-tinted clouds, and by the
Asura's magic power cause Heaven to rain.
4 Your magic, Mitra-Varuna, resteth in the heaven. The Sun,
the wondrous weapon, cometh forth as light.
Ye hide him in the sky with cloud and flood of rain, and water-
drops, Parjanya ! full of sweetness flow.
Or stablished: the meaning of this third P&da is not clear. Professor
■Wilson, following S&yana, translates: ‘may we load the vehicle with the liba¬
tion in an auspicious place, or in the sacrificial hall, (where the columns) are
erected/
8 Ivon-pillared: the chariot which shines like gold in the light of the rising
sun looks dim and dark like bronze or iron at sunset.
Infinity and limitation : ddit-m ditim aha; according to S&yana, Aditi or.
the Earth as an indivisible whole, and Diti as representing the divisible people
and living creatures inhabiting it. Aditi appears to mean infinite Nature, and
Diti to be a Goddess connected with Aditi without any distinct conception,
and merely as a contrast to her. The two words may perhaps mean the eter¬
nal and the perishable, yonder boundless space and the bounded space near us,
or Sky and Earth, or Nature by day and Nature by night. ‘ At all events,
as Dr. Muir observes, ‘ the two together appear to be put by the poet for the
entire aggregate of visible nature.’ See Original Sanskrit Texts, V. pp. 42, 43.
The hymn is a prayer for rain.
2 The thunderers : the roaring winds.
3 The A sura’s magic power: the Asura or divine Being here is either Dyaus
or Parjanya.
THE MGVEDA.
535
HYMN 640
4 The Maruts yoke their easy ear for victory, 0 Mitra-Varuna,
as a hero in the wars.
The thunderers roam through regions varied in t&eir hues.
Imperial Kings, bedew us with the milk of heaven.
6 Refreshing is your voice, O Mitra-Varuna : Parjanya sendeth
out a wondrous mighty voice.
With magic power the Maruts clothe them with the clouds.
Ye Two cause Heaven to rain, the red, the spotless One.
7 Wise, with your Law and through the Asura’s magic power
ye guard the ordinances, Mitra-Varuna.
Ye by eternal Order govern all the world. Ye set the Sun in
heaven as a refulgent car.
HYMN LXIV. Mitra-Varuna.
You, foeman-slaying Varuna and Mitra, we invoke with song,
Who, as with penfold of your arms, encompass round the realm
of light.
2 Stretch out your arms with favouring love unto this man who
singeth hymns,
For in all places is sung forth your ever-gracious friendliness.
3 That I may gain a refuge now, may my steps be on Mitet/s
path*
Men go protected in the charge of this dear Friend who harms
us not.
4 Mitra and Varuna, from you may I, by song, win noblest
meed
That shall stir envy in the homes of wealthy chiefs and those
who praise.
5 With your fair splendours, Varuna and Mitra, to our gather¬
ing come,
That in their homes the wealthy chiefs and they who are your
friends may thrive.
6 With those, moreover, among whom ye hold your high supre¬
macy,
Vouchsafe us room that we may win strength for prosperity
and wealth.
1 With penfold of your arms; I follow- Professor Ludwig in taking vrajfl as
an instrumental case,
% 3 May my steps he; may I walk in the way of Mitra, that is, may I keep
his holy law.
5 The wealthy chiefs .* the mstitutors of sacrifice. Your friends; we, the
priests.
6 With those; with the Gods.
5S6 THE HYMNS OF [BOOH F.
7 When morning flushes, Holy Ones! in the Gods’ realm where
white Cows shine,
Supporting Archananas, speed, ye Heroes, with your active
feet hither to my pressed Soma juice.
HYMN LXY. Mitra-Yaruna.
Full wise is he who hath discerned : let him speak to us of
the Gods,—
The man whose praise-songs Yaruna the beautiful, or Mitra,
loves.
2 For they are Kings of noblest might, of glorious fame most
widely spread ;
Lords of the brave, who strengthen Law, the Holy Ones with
every race.
3 Approaching you with prayer for aid, together I address you
first.
We who have good steeds call on you, Most Sage, to give us
strength besides.
4 E’en out of misery Mitra gives a way to dwelling at our ease,
For he who worships hath the grace of Mitra, fighter in the
van.
5 In Mitra’s shelter that extends to utmost distance may we
dwell,
Unmenaced, guarded by thy care, ever as sons of Yaruna.
6 Ye, Mitra, urge this people on, and to one end direct their
ways.
Neglect not ye the wealthy chiefs, neglect not us the Bishis :
be our guardians when ye quaff the milk.
HYMN LXVL Mitra-Yaruna,
0 sapient man, call the Two Gods, the very wise, who slay
the foe.
For Yaruna, whose form is Law, place offerings for his great
delight.
7 White Cows: the white clouds of early morning. Archandnas; the Rishi
of the hymn. With your active feet: the literal translation of ha&tibhih pad-
hhih would he, with feet provided with hands : * With rapid steeds.’—Wilson,
See M. Bloomfield, Contributions to the Interpretation of the Yeda, Second
Series, p, 35.
1 Of the Gods : regarding Mitra and Yaruna.
5 As sons of Vanina.; or perhaps, as Professor Ludwig suggests, with.
Yaruna as our son, that is with kingly descendants.
6 Ye, Mitra: and Yaruna.
When ye quaff the milk ; 'in the presenting of the libation.’—Wilson,
1 0 Sapient man: thou who knowest how to praise the Gods.
Whose form is Law; according to Sayana , t whose form is water/
JEYMN 67.] TEE MiG VEDA, S37
2 For they have won unbroken sway in full perf^etmrj^jpxnver
divine.
And, like higk^aws» J;^ hath been made beautL
ful asTIgEtT^
3 Therefore we praise you that your cars may travel far in front
of ours—
You who accept the eulogy of BAtahavya with his hymns.
4 And ye show wisdom, Wondrous Gods ! with fulness of intelli¬
gence.
By men’s discernment are ye marked, 0 ye whose might is
purified.
5 This is the Law sublime, 0 Earth: to aid the Bishis’ toil for
fame
The Two, wide-spreading, are prepared. They come with
.ample overflow.
6 Mitra, ye Gods with wandering eyes, would that the worship¬
pers and we
Might strive to reach the realm ye rule, most spacious and
protected well.
HYMN LXVII. Mitra-Varurra.
Ye Gods, Adityas, Varuna, Aryaman, Mitra, verily
Have here obtained supremest sway, high, holy, set apart for
you.
2 When, Varuna and Mitra, ye sit in your golden dwelling-place.
Ye Twain, supporters of mankind, foe-slayers, give felicity.
3 All these, possessors of all wealth, Varuna, Mitra, Aryaman,
Follow their ways, as if with feet, and guard from injury
mortal man.
2 Like high laws : Professor Ludwig would read vratena instead of vrativa,
that is, through holy ordinance.
3 Rdtahavya: the Kishi of the hymn. X can make nothing out of thi»
stanza, and I follow S&yana in despair of finding a reasonable interpretation.
4 This stanza also is difficult and obscure,
5 0 Earth: Prithivt, or Earth, is quite out of place here. Professor Ludwig
suspects a corruption of the text, and Professor Grassmann thinks that the
whole stanza has been inserted by mistake. The two wide-spreading or far-
reaching Gods, Mitra and Varuna, are said to be ready to listen to tbe Rishis'
prayers and so to increase their renown. The copious fall of rain is proof thatr
their prayers have been heard.
6 Ye Gods: Mitra and Varuna, Mitra only being named.
2 Your golden dwelling-place; the delightful place of sacrifice, according to
Sftyana.
3 Follow their ways; their royal ordinances, vratft, that is vratftni.
m
THE HYMNS OF
{BOOK F»
A For*thcy aro true, they cleave to Law, held holy among every
race,
Goocf leaders, bounteous in llieir gifts, deliverers even from,
distress.
5 Which of your persons, Vanina or Mitra, merits not our praise ?
Therefore our thought is turned to you, the Atris 5 thought is
turned to you.
HYMN LXVIIL Mitra-Varuna.
Sing forth unto your Varuna and Mitra with a song inspired.
They, Mighty Lords, are lofty Law:
2 Full springs of fatness, Sovran Kings, Mitra and Varuna, the
Twain,
Gods glorified among the Gods,
3 So help ye us to riches, great terrestrial and celestial wealth :
Vast is your sway among the Gods.
4 Carefully tending Law with Law they have attained their
vigorous might.
The Two Gods wax devoid of guile,
5 With rainy skies and streaming hoods, Lords of the strength
that bringeth gifts,
A lofty seat have they attained,
HYMN LXIX, Mitra-Varuna.
Three spheres of light, 0 Va»una, three heavens, three
firmaments ye comprehend, 0 Mitra;
Waxed strong, ye keep the splendour of dominion, guarding
the Ordinance that lasts for ever.
2 Ye, Varuna, have kine who yield refreshment; Mitra, your
hoods pour water full of sweetness.
There stand the Three Steers, splendid in their brightness,
who fill the three world-bowls with genial moisture.
1 They, Mighty Lords, are lofty Law; ‘(come) mighty deities, to the great
sacrifice.’—Wilson.
2 Full springs of fatness; originators of streams of fertilizing rain; or
ghntdyoui may mean here as it does elsewhere, dwelling or having their home
with g hr it 4, clarified butter or oil used in sacrifice.
5 Lords of the strength that bringeth gifts ; * lords of sustenance, suited to
.the liberal donors (of oblations).’—Wilson.
1 Three firmaments ; according to S&yana, three realms of earth, an inter¬
pretation which is more in accordance with the second half of stanza 2.
Three Steers: Agni as terrestrial fire on earth, V&yu as the wind in
the firmament, and Surya as the Sun in heaven. World bowls .* Ludwig explains
differently. See his Ueber die neuesten Arbeiten auf dem Gebiete der llgveda-
iorschung, p. 85, Genial moisture ; the fertilizing rain.
HYMN 72.] Tm RIG VEDA, m
3 I call at dawn on Aditi the Goddess, I call at noon and when
the Sun is setting.
I pray, O Mitra-Varuna, for safety, for wealth and progeny*
in rest and trouble.
4 Ye who uphold the region, sphere of brightness, ye who
support earth's realm, Divine Aaioyas,
The Immortal Gods, 0 VAruna and Mitra, never impair your
everlasting statutes.
HYMN LiXX. Mitra-Varuna.
Even far and wide, 0 Varuna and Mitra, doth your grace
extend.
May I obtain your kind good-will.
2 From you, benignant Gods, may we gain fully food for
sustenance.
Such, 0 ye Rudras, may we be.
3 Guard us, 0 Rudras, with your guards, save us, ye skilled to
save, may we
Subdue the Dasyus, we ourselves.
4 Or ne'er may we, 0 Wondrous Strong, enjoy another's
solemn feast,
Ourselves, our sons, or progeny.
HYMN LXXL Mitra-Varuna.
0 Vakuna and Mitra, ye who slay the foemen, come with
might
To this our goodly sacrifice.
2 For, Varuna and Mitra, ye Sages are Rulers over all. Fill
full our songs, for this ye can.
3 Come to the juice that we have pressed. Yaruna, Mitra,
come to drink
This Soma of the worshipper.
HYMN LXXIL Mitra-Yaruna.
To Yaruna and Mitra we offer with songs, as Atri did. Sit
on the sacred grass to drink the Soma juice.
2 0 ye Rudras: 0 Mitra and Varuna.
4 Or we’er may we: I adopt Professor Ludwig’s explanation. We will
overcome the Dasyus by our own power, or we will never again participate in
any man’s solemn festival held in honour of the Gods : a self-imprecation in
case of failing to carry out their purpose.
1 With might: S&yana explains barhdrtd as hantdrau satrdndm , destroyers
of enemies.
: 2 FillfuU our songs; let them overflow with, or produce abundantly, the
results for which we pray.
1 As Atri did: after the manner of Atri, the founder,of our family.
640 mn HYMNS OP {BOON V.
2 By Ordinance and Law ye dwell in peace secure, bestirring men.
Sit on the sacred grass to drink the Soma juice.
3 May Varana and Mitra, for our help, accept the sacrifice.
Sit on the sacred grass to drink the Soma juice.
Asvins.
Whetheb, 0 Asvins, ye this day^Wiar. remote or near at hand,
In many spots or in mid-air, come hither, Lords -of.. ample
wealth.
2 These here, who show o’er widest spaoe, bringing full many a
wondrous act,
Eesistless, lovingly I seek, I call the Mightiest to enjoy.
3 Another beauteous wheel have ye fixed there to decorate your
car.
With others through the realms ye roam in might unto the
neighbouring tribes.
4 That deed of yours that is extolled, Yisvas! hath all been done
with this.
Bom otherwise, and spotless, ye have entered kinship’s bonds
with us.
5 When Sury& mounted on your car that rolls for ever rapidly,
Birds of red hue were round about and burning splendours
compassed you.
6 Atri bethinks himself of you, 0 Heroes, with a friendly mind,
What time, Nasatyas, with his mouth he stirs the spotless
flame for you.
1 In many spots: the purti in the text is thus explained by S&yana,
2 To enjoy: the libation offered to you. According to S4yana, bhujt here
means for enjoyment, or for protection.
3 There : the third wheel of their chariot, standing by itself in front, is
especially ornamental. With others: S&yana explains anyft by anyena cliak-
rena } i. e. with another, or the other, wheel; but the two hind wheels must
be intended, or ^ with yugoS. The neighbouring tribes t
the meaning of r> "■ • i **. Professor Ludwig translates the
words by ‘zu den geschilechtern der Nahusa/ ‘to the tribes of the [people
called] Hahushas.’ Professor Wilson, following Sayana, translates the stanza
differently : * You have arrested one luminous wheel of (your) car for illumin¬
ing the form (of the sun), whilst with the other you traverse the spheres (to
regulate) by your power the ages of mankind.’
4- Visvas !; S&yana explains visvd, by vydptau, the two who spread through
or pervade : ‘universal {deities).’—Wilson. With this: according to S&yana,
with this Paura (the IJishi of the hymn). Or ‘this’ may mean, as Professor
Ludwig thinks, the third wheel of the car, in which mysterious virtue more
especially resides. Born, otherwise: of divine and not human origin.
£ Sdryd: the Laughter of the Bun, See I. 116. 17,
HYMN 74.] THE RIG YE HA. HI
7 Strong is jour swiftly moving steed, famed Lis exertion in the
course „
When by your great deeds, Asvins, Chiefs, Atri is brought to
us again.
8 Lovers of sweetness, Budras, she who streams with sweetness
waits on you.
When ye have travelled through the seas men bring you gifts
of well-dressed food.
9 Asvins, with truth they call you Twain Tbestowers of felicity;
At sacrifice most prompt to hear, most gracious ye at sacrifice.
10 Most pleasing to the Asvins be these prayers which magnify
their might,
Which we have fashioned, even as cars : high reverence have
we spoken forth.
HYMN LXXIV. Asvins.
Where in the heavens are ye to-day, Gods, Asvins, rich in
constancy ?
Hear this, ye excellent as Steers : Atri inviteth you to come.
2 Where are they now ? Where are the Twain, the famed,
Nasatyas, Gods in heaven?
Who is the man ye strive to reach ? Who of your suppliants
is with you ?
3 Whom do ye visit, whom approach ? to whom direct your
harnessed car ?
With whose devotions are ye pleased? We long for you to
further us.
4 Ye, Strengtheners, for Paura stir the filler swimming in the
flood,
Advancing to he captured like a lion to the ambuscade,
7 Atri is brought to us again: see I. 112. 7.
8 She who streams with sweetness: V&k, Yo: :-' fc *■ 58 ■■■ ■ . or our praise,
stutirasmatieritd. e Our nutritious (adoration)/ seas.* of air.
1 Rich in constancy: faithful friends of your worshippers. Excellent as
Steers: ( liberal showerers (of benefits).’ —Wilson.
2 Ofyc'-r' «*. 1J ‘ l 2 * 4 *-)ugh not entirely satisfactory, seems to be
the only : ■ . ‘ md^ndm in this place. Professor Ludwig
remarks, _■ ■ ■ . ‘ . > (quis?) could be taken as = (quae), the
passage w ■ ■ ■ - 1 . . The meaning would then he, which of the
rivers (of ■ ■■ 'a your presence? S&yana paraphrases the
passage ; kah stoti vdm yuvayovnadtndm stutindm suclid sahdyah sydt; ‘ what
praiser may be the associate of the praises of you twain ? *
4 This stanza is desperately difficult. Professor Wilson translates in accor¬
dance with £>&yana’s explanation ; ‘ Pauras , send to Paura the rain-shedding
‘542 TBB HYMNS OF [BOOK V.
5 Ye from Chyavana worn with age removed his skin as ’twere
a robe.
So, $hen ye made him young again, he stirred the longing of
a dame.
6 Here is the man who lauds you both ; to see your glory are
we here.
Now hear me, come with saving help, ye who are rich in store
of wealth.
7 Who among many mortal men this day hath won you to himself 1
What bard, accepters of the bard % Who, rich in wealth ! with
sacrifice ?
8 0 Asvins, may your car approach, most excellent of cars for
speed.
Through many regions may our praise pass onward among
mortal men.
9 May our laudation of you Twain, lovers of meath ! be sweet
to you,
Ely hitherward, ye wise of heart, like falcons with your wing-
M steeds.
10 0 Asvins, when at any time ye listen to this call of mine,
For you is dainty food prepared: they mix refreshing food for you,
cloud ; drive it to him who is engaged in sacrifice, as (hunters chase) a Hon in a
forest.’ Professor Wilson remarks : 4 The name of the Rishi is here, according
to the scholiast, arbitrarily applied, first to the As wins, because they are in
relation with Paura as the author of the Suhta ; and although the text gives
Paura in the vocative singular, it is to be understood in the dual Paura ,
therefore, being Amins: next it implies, as Pauram,a cloud, from its
being solicited by the Rishi for the fall of rain, as implied by the last term,
Paurdya , to me the Rishi so called.’ Professor Roth is of opinion that Paura,
in the vocative case, means the Asvins, as fillers, increasers, or strengthened ;
and that pauram, in the accusative case, means the Soma, the filler or satisfy¬
ing juice (ef. II. 11. 11, The juice that satisfies hath holpen Indra), said to be
swimming in the flood, i. e, mixed with water. The second half of the stanza
would then probably mean that the Soma flows on in order to be taken up and
used in libations as a lion goes to the place where men He in wait to capture
him or where a pitfall has been prepared to entrap him. Still there remains
the very great difficulty of Paura in the singular being used instead of the
dual Paurau. Professor Ludwig remarks ; f Paura: S. etad asvinoh sambodha-
nam ; but it is to be taken direct as a cry of warning. Paura 1b to mean the
Asvins, Paura is to mean the Rishi of the hymn, Paura is to mean the cloud.
This is naturally too much. The word udaprutam (swimming in water) shows
that Paura had been enticed to a place where his enemies intended to drown
him. He had gone to the spot as unsuspiciously as a lion approaches the
pitfall, and was already in the water when the Asvins called out to him and
stopped him. According to this explanation the translation would be : ‘ For
Paura ye cried, Paura 1 and saved him when swimming in the flood, Him who
had reached the ambush as a Hon to the capture goes.
5 Chyavdna ; see I. 116. 10.
6 Rich in store of wealth: 1 affluent in food,’—Wilson, after S&yana j e lords
of swift horses/—Roth ; possessors of excellent mares/—Ludwig.
HYMN 75,]
TBS RIOT EDA,
54S
HYMN LXXY. , Asvins,
To meet your treasure-bringing car, the mighty car most dear
to us, '
Asvins, the Rishi is prepared, your praiser, with his song of
praise., Lovers of sweetness, hear my call.
2 Pass, 0 ye Asvins, pass away beyond all tribes of selfish men,
Wonderful, with your golden paths, most gracious, bringers
of the flood. Lovers of sweetness, hear my call.
3 Come to us, O ye Asvin Pair, bringing your precious treasures,
come
Ye Rudras, on your paths of gold, rejoicing, rich in store of
wealth. Lovers of sweetness, hear my call.
4 0 Strong and Good, the voice of him who lauds you well
cleaves to your car.
And that great beast, your chariot-steed, fair, wonderful, makes
dainty food. Lovers of sweetness, hear my call.
5 Watchful in spirit, born on cars, impetuous, listing to his cry,
Asvins, with winged steeds ye speed down to Chyav&na void
of guile. Lovers of sweetness, hear my call.
6 Hither, 0 Heroes, let your steeds, of dappled hue, yoked at
the thought,
Your flying steeds, 0 Asvins, bring you hitherward, with bliss,
to drink. Lovers of sweetness, hear my call.
7 0 Asvins, hither come to us; Nasatyas, be not disinclined.
Through longing for the pious turn out of the way to reach
our home. Lovers of sweetness, hear my call.
8 Ye Lords of Splendour, free from guile, come, sta nd at this
our sacrifice
Beside the singer, Asvins, who longs for your grace and lauds
you both. Lovers of sweetness, hear my call.
9 Dawn with her white herd hath appeared, and in due time
hath fire been placed.
Harnessed is your immortal car, 0 Wonder-Workers, strong
and kind. Lovers of sweetness, hear my call.
1 Lovers of sweetness: drinkers of the sweet Soma juice: according to S&yana,
masters of the Madhuvidyft, or knowledge of sweetness, that is, the knowledge
that teaches where the Soma is to be found. See I, 84. 13.
2 Selfish men; reading ahamsanfth for aham sand. See Aufrecht, II. V. II,
XLII. note.
3 Rich in store of wealth: or, Lords of rapid steeds. See note on stanza 6 of
the preceding hymn.
4 And that great least: the chariot of the Asvins is sometimes said to be
drawn by a stallion ass (see I. 34. 9 ; 116, 2 * 16*2. 21), the dun-coloured animal
representing the grey tints of early morning,
5 Ohyavdna: see I. 116. 10.
■' r 8 Who longs for your grace: • S4yana takes avasytim here to be a proper
name, Avasyu, who is said to be the Rishi of the hymn,
9 In due time : for the morning libation.
544
THE HYMNS OF
[BOOK F.
HYMN LXXVL
Agni, the bright face of the Dawns, is shining; the singers'
pious voices have ascended.
Borne on your chariot, Asvins, turn you hither, and come
unto our fall and rich libation.
2 Most frequent guests, they scorn not what is ready: even now
the lauded Asvins are beside us.
With promptest aid they come at mom and evening, the
worshipper's most blessed guards from trouble.
3 Yea, come at milking-time, at early morning, at noon of day
and when the Sun is setting,
By day, by night, with favour most auspicious. Not only
now the draught hath drawn the Asvins.
4 For 'this place, Asvins, was of old your dwelling, these were
your houses, this your habitation.
Come to us from high heaven and from the mountain. Gome
from the waters bringing food and vigour,
h May we obtain the Asvins' newest favour, and gain their
health-bestowing happy guidance.
Bring riches hither unto us, and heroes, and all felicity and
joy, Immortals !
HYMN LXXYII; Asvins.
First worship those who come at early morning: let the
Twain drink before the giftless niggard.
The Asvins claim the saciifice at day-break : the sages yield¬
ing the first share extol them.
2 Worship at dawn and instigate the Asvins: nor is the wor¬
shipper at eve rejected.
Besides ourselves another craves and worships: each first in
worship is most highly favoured.
1 The bright face; making his first appearance at early morning. Libation ;
gharm&m, the offering of hot milk or other heated beverage.
3 t The Asvins are invited to come at different times, at morning, mid-day
and sunset; and in VIJX 22. 14, it is similarly said that they are invoked in
the evening m well as at dawn. It need not, however, surprise us that they
should be invited to attend the different ceremonies of the worshippers, and
therefore conceived to appear at hours distinct from the supposed natural
periodsof their manifestation.’—J. Mum, 0, Sanskrit Texts , V, 239.
5 This stanza is identical with Y. 42.18.
1 Before the giftless niggard; ‘ before the greedy withholders (of the offer¬
ing).’—Wilson.
2 Nor is the worshipper at eve rejected : literally, a thing unaccepted or
rejected. S&yana explains differently : 1 2 the evening is not for the gods; it is
unacceptable to them *—Wilson. r P u;c> ^ough supported by the
text ptirv&hno vai deodnim, the ■ ■; to the Gods, is not in
accordance with the use of Vedic times.
MYMN 78.]
THE TUG VEDA,
‘545
3 Covered with gold, meath-tinted, dropping fatness, your
chariot with its freight of food comes hither,
Swift as thought, Asvins, rapid as the tempest, wherewith ye
travel over all obstructions.
4 He who hath served most often the N&satyas, and gives the
sweetest food at distribution,
Furthers with his own holy works his offspring, and ever
passes those whose flames ascend not.
5 May we obtain the Asvins’ newest favour, and gain their
health-bestowing happy guidance.
Bring riches hither unto us, and heroes, and all felicity and
joy, Immortals !
HYMN LXXVIII. Asvins.
Ye Asvins, hither come to ns : N&satyas, be not disinclined.
Fly hither like two swans unto the juice we shed.
2 0 Asvins, like a pair of deer, like two wild cattle to the mead:
Fly hither like two swans unto the juice we shed,
3 0 Asvins rich in gifts, accept our sacrifice to prosper it:
, Fly hither like two swans unto the juice we shed.
4 As Atri when descending to the cavern called on you loudly
like a wailing woman,
Ye came to him, 0 Asvins, with the freshest and most auspici¬
ous fleetness of a falcon.
-5 Tree, part asunder like the side of her who bringeth forth a child.
Ye Asvins, listen to my call: loose Saptavadhri from his bonds.
6 For Saptavadhri, for the seer affrighted when he wept and wailed,
Ye, Asvins, with your magic powers rent up the ti’ee and shat¬
tered it.
7 Like as the wind on every side ruffles a pool of lotuses,
So stir in thee the babe unborn, so may the ten-month babe
descend.
. 8 Like as the wind, like as the wood, like as the sea is set astir,
So also, ten-month babe, descend together with the after-birth.
9 The child who hath for ten months’ time been lying in his
mother’s side,—
May he come forth alive, unharmed, yea, living from the living
dame.
2 Wild cattle: Gauras, or Boves Gauri. ^ ;
4 The cavern .* the abyss or deep pit into which, he was cast by Asurafr or
evil spirits. See I. 112. 7 ; 116. 8 ; 117. 8.
5 Tree, part asunder: Saptavadhri appears to have got his hand or foot
Jammed in a split tree, and to have been extricated when he called on the
Asvina to aid him, „ ,,
■ *9 * This and the two stanzas preceding are termed by S&yana the garohas~
rdvinyupaniskad, the liturgy of child-birth. *—Wilfeon,
35
m
{BOOK t
TIIB HYMNS OB
c HYMN LXXIX. Dawn.
0 heavenly Dawn, awaken us to ample opulence to-day
Even as thou hast wakened us with Satyasravas, Vayya’s son,
high-born ! delightful with thy steeds !
2 Daughter of Heaven, thou davvnedst on Sunitha Suchadratha’s
• sop, *
So dawn thou on one mightier still, on Satyasravas, Yayya’s
son, high-born 1 delightful with thy steeds !
3 So, bringing treasure, dawn to-day on us thou Daughter of the
Sky,
As thou, 0 mightier yet, didst shine for Satyasravas, Yayya's
, son, high-born ! delightful with thy steeds !
4 Here round about thee are the priests who laud thee,. Bright
One, with their hymns,
. And men with gifts, 0 Bounteous Dame, splendid with wealth
and offering much, high-born ! delightful with thy steeds !
5 Whatever these thy bands perform to please thee or win them
wealth,
E’en fain they gird us round and give rich gifts which ne’er
are reft away, high-born ! delightful with thy steeds I
The connexion between 1—and 7—9 is not clear. By yoshd nadhamdntf
(a wailing woman) a parturient woman may perhaps, Professor Ludwig thinks,
be intended. Atri, as he descended into the pit, invoked the Asvins that
they might release him as a woman releases the child she bears. A tree—
which i« much harder and firmer than a woman’s body—unclosed itself when
Saptavadhri invoked the Asvins. So shall the parturient woman bring forth
her child through the help of the Asvins and at Atri’s intercession. A con¬
nexion may thus be established, though here and there it would be rather
forced. • •
1 Satyasravas; the Rishi of the hymn. Delightful with thy steeds: pleas¬
ant to those whom thou favourest on account of the horses which thou bestow-
est. The word awustlnrite is variously rendered, e, g, by Professor Wilsoh,
after S&yana, c praised sincerely for (the gift of) horses ; ’ by Prof. Ludwig,.
( an roasen trefliohes besitzende,' ‘ having an excellent possession in horses .; r
by Prof. Roth, * vom jubel der Rosse begleitete/ ‘ accompanied by the joyous
neigh of horses ;* and by Prof. Grassmann, 'rossereiehe/ 'rich in horses/
4 Men with gifts-: the Maghavans, or wealthy householders, who institute
the sacrifice and provide offerings for the Gods and presents for the officiating
priests.
5 These thy hands: the congregation of worshippers. Which ne'er are
reft away: or which are never in vain, never fail to obtain their due reward
from heaven : ‘ S&yana,’ Professor Wilson remarks, c seems rather dubious as
to the proper sense of several of these words :....the sum of the mean¬
ing, agreeably to the scholiast, is, all they who, offering oblations, worship the
dawn, receive the reward, for the benefit of us, of me, that is the author of the
hymn, ye twum havir-dadutuh stuvanti te sarve apj-usmadavtham phalam
dh&raymti*
Till! MOVED A.
&?MN SO.]
754?
6 Give to these wealthy patrons fame, 0 affluent Dawn; with
hero sons, ^
To these our princes who have brought rich gifts ne'er to be
reft away, high-born ! delightful with thy steeds !
7 Bring lofty and resplendent fame, 0 thou munificent Dawn,
to these
. Our wealthy patrons who bestow rich gifts on txs of steeds and
kine, high-born \ delightful with thy steeds 1
8 Bring us, 0 Daughter of the Sky, subsistence in our herds of kine,
Together with the sunbeams, with the shine of pure refulgent
flames, high-born J delightful with thy steeds !
_ 9 0 Daughter of the Sky, shine forth; delay not to perform
thy task.
Let not the Sun with fervent heat consume thee like a robber
foe, high-born ! delightful with thy steeds !
10 So much, and more exceedingly, 0 Dawn, it suits thee to bestow,
Thou Radiant One who ceasest not to shine for those who sing
thy praise, high-born ! delightful with thy steeds !
HYMN LXXX. Dawn.
The singers welcome with their hymns and praises the Goddess
Dawn who bringeth in the sunlight,
Sublime, by Law true to eternal Order, bright on her path, red-
tinted, far-refulgent.
2 She comes in front, fair, rousing up the people, making the
pathways easy to he travelled.
High, on her lofty chariot, all-impelling, Dawn gives her splen¬
dour at the days’ beginning.
3 She, harnessing her car with purple oxen, injuring none, hath
brought perpetual riches.
Opening paths to happiness, the Goddess shines, praised by all,
giver of every blessing.
4 With changing tints she gleams in double splendour while
from the eastward she displays her body.
She travels perfectly the path of Order, nor fails to reach, as
one who knows, the quarters.
5 As conscious that her limbs are bright with bathing, she
stands, as ’twere, erect that we may see her.
9 Delay not to perform thy task ; ‘ delay not our (sacred) rite. 1 —Wilson.
2 In front of the Sun ; stiryasya purastdt .—S4yana.
4 The quarters: the regions of the sky which she visits in obedience to
the eternal law of the universe.
5 With bathing; in the dews of heaven.
•548 THE HYMNS OH [BOOK V,
Driving away malignity and darkness, Dawn, Child of Heaven,
hath come to ns with lustre.
6 The Daughter of the Sky, like some chaste woman, hends,
opposite to men, her forehead downward.
The Maid, disclosing boons to him who worships, hath brought
again the daylight as aforetime.
HYMN LXXXI. Savitar.
The priests of him the lofty Priest well-skilled in hymns
harness their spirit, yea, harness their holy thoughts.
He only knowing works assigns their priestly tasks. Yea,
lofty is the praise of Savitar the God.
2 The Sapient One arrays himself in every form: for quadruped
and biped he hath brought forth good.
Excellent Savitar hath looked on heaven’s high vault, and
shineth after the outgoing of the Dawn.
. 3 Even he, the God whose going-forth and majesty the other
Deities have followed with their might,
He who hath measured the terrestrial regions out by his great
power, he is the Courser Savitar.
4 To the three spheres of light thou goest, Savitar, and with
the rays of Surya thou combinesfc thee.
Around, on both sides thou eucompassest the night : yea,
thou, 0 God, art Mitra through thy righteous laws.
5 Over all generation thou art Lord alone: Pushan art thou,
0 God, in all thy goings-forth.
Yea, thou hast domination over all this world. Syav&sva
hath brought praise to thee, 0 Savitar.
HYMN LXXXII. Savitar.
We crave of Savitar the God this treasure much to be enjoyed.
The best, all-yielding, conquering gift of Bhaga we would
gladly win.
2 Savitar’s own supremacy, most glorious and beloved of all,
No one diminisheth in aught.
1 The lofty Priest : Savitar. Knowing works : skilled in rules which regulate
religions functions, or perhaps, understanding the intentions or wishes of the
worshippers : ‘he alone knowing their functions directs the - priests/—Wilson.
2 Arrays himself in evei*y form : makes all erternal objects clearly visible at
sunrise,
8 The Courser Savitar ; S&yaoa explains ttasah. as white, bright, shining. It
also means a horse, especially one of the horses of the Sun, and here designates
the bun himself under that - form. See Sat&patha-Br&hmana, VI, 3. 1, 18 :
Sacred Books of the East, XLI. p. 195. ’
4 According to^ S&yana, Savitar is especially the Sun before rising, and
Surya is the Sun in general.
ss.j 4*#s Matntu. m
3 For Savitar who is Bhaga shall send riches to his worshipper, f
That Wondrous portion we implore.
4 Send us this day, God Savitar, prosperity with progeny*
Drive thou the evil dream away.
6 Savitar, God, send far away all .sorrows and calamities,
And send us only what is good.
6 Sinless in sight of Aditi through the God SavitaFs influence,
May we obtain all lovely things.
7 We with our hymns this day elect the general God, Lord of
the good,
Savitar whose decrees are true*
8 He who for ever vigilant precedes these Twain, the Day and
Night,
Is Savitar the thoughtful God*
9 He who gives glory unto all these living creatures with the song,
And brings them forth, is Savitar.
HYMN LXXXIII* Parjanya.
Sing with these songs thy welcome to the Mighty, with adora¬
tion praise and call Parjanya.
The Ball, loud roaring, swift to send his bounty, lays in the
plants the seed for germination,
2 He smites the trees apart, he slays the demons: all life fears
him who wields the mighty weapon.
From him exceeding strong flees e’en the guiltless, when thund¬
ering Parjanya smites the wicked.
3 Shall send: suvftti, from the root su or sit, from which Savitar also is form¬
ed. The principal significations of the root are (1) to generate or bring forth ;
(2) to pour forth, a libation; and (3) to send or impel. See Muir, 0. S.
Texts, Y. 165,
4 Send us : sdvth, from the same root: Drive thou away: pdrd suva .
5 Send far away : pard suva.
6 Influence: sav6>
7 The general God : visvddevmn : * who possesses all divine attributes,’—
Muir; * (identical with) all the gods,’—Wilson; ‘den allgott,’ ‘the all-god,’—
Ludwig; £ den allgottlichen,’ f the all-divine,’—Grasstnatm. Whose decrees are
true : satydsavam: ‘ who possesses true energy.’—Muir.
9 He who gives glory : * he who by his creative power produces the objects
of the song of praise.’—Ludwig. -
1 Parjanya: God of thunderstorms and rain, the generator and nourisher
of plants and living creatures See Muir, 0. S . Texts, V. 140 ff., and, especially,
M. Muller, India, What can it Teach us ? pp. 186—194.
2 The wicked: dushhHtah, evil-doers. ‘ There does not seem to be any
sufficient reason to understand evil-doers here, and, in verse 9, of the cloud
demons, or simply of the malignant clouds, as S&yana in his explanation of
verse 9 does. The poet may naturally have supposed that it was exclusively,
or principally the wicked who were struck down by thunderbolts,’—Muir,
0 . & Texts P V. 141,
550 THE HYMNS OF [BOOK V f
3 Like a ear-driver whipping on his horses, he makes the messen¬
gers of rain spring forward
Far off "resounds 1 \ > ^ ~f the lion, what time Parjanya
fills "the sky' i ■■■
4 Forth burst the winds,- down come the lightning-flashes: the
plants shoot up, the realm of light is streaming.
Food springs abundant for all living creatures, what time
Parjanya quickens earth with moisture.
5 Thou at whose bidding earth bows low before thee, at whose
command hoofed cattle fly in terror,
At whose behest the plants assume all colours, even thou
Parjanya, yield us great protection.
6 Send down for as the rain of heaven, ye Maruts, and let the
Stallion's flood descend in torrents.
Come hither with this thunder while thou pourest the waters
down, our heavenly Lord and Father.
T Thunder and roar: the germ of life deposit. Fly round us on .
thy chariot water-laden.
Thine opened water-skin draw with thee downward, and let
the hollows and the heights be level.
8 Lift up the mighty vessel, pour down water, and let the
liberated streams rush forward.
Saturate both the earth and heaven with fatness, and for the
cows let there be drink abundant.
9 When thou, with thunder and with roar, Parjanya, smitest
sinners down,
This universe exults thereat, yea, all that is upon the earth.
10 Thou hast poured clown the rain*flood: now withhold it.
Thou hast made desert places fit for travel.
Tlion hast made herbs to grow for our enjoyment: yea, thou
hast won thee praise from living creatures.
HYMN LXXXIV. Pdthivi.
Thou, of a truth, 0 Prithivi, bearest *' the tool that rends the
hills :
Thou rich in torrents, who with might quickenest earth, 0
Mighty One.
10 Thou hast toon thee praise: or, perhaps, ‘thou hast fulfilled the longing
of the people/ -
1 PHthivt: in this place not the Goddess Earth or earth personified, but a deity
of the middle air or firmament. * DnnVpd Prithivi * says S&yana, ‘ Prithivt
has two forms.’ The tool that rends the hilts; the instrument that strikes and
pierces the mountains and opens the water-springs, the thunderbolt or the
power that produces similar results.
THE Em VEDA.
551
MtUtlt 80.]
2 To thee, 0 wahdefer at will, ring out the lauds with beams
of day, ,
Who drivest, like a neighing steed, the swelling ^cloud, O
bright of hue.
3 Who graspest with thy might on earth e’en the strong sovi'ans
of the wood,
When from the lightning of thy cloud the rain-floods of the
heaven descend.
HYMN LXXXV. Varunk.
Sing forth a hymn sublime and solemn, grateful to glorious
Yaruna, imperial Ruler,
Who hath struck out, like one who slays the victim, earth as
a skin to spread in front of Surya.
2 In the tree-tops the air he hath extended, put milk in kine
and vigorous speed in horses,
Set intellect in hearts, fire in the waters, Surya in heaven and
Soma on the mountain.
3 Yaruna lets the big cask, opening downward, flow through the
heaven and earth and air’s mid-region.
Therewith the universe’s Sovran waters earth as the shower of
rain bedews the barley.
A When Yaruna is fain for milk he moistens the sky, the land,
and earth to her foundation.
Then straight the mountains clothe them in the rain-cloud :
the Heroes, putting forth their vigour, loose them,
2 The swelling cloud: pevtim; the exact meaning of the word is doubtful.
Professor Ludwig thinks that the lightning is intended.
1 Sing forth; prd . arcM. The Rishi addresses himself. Or archd may
he the first person singular, I sing. Like one who slays the victim ; ‘ not the
ordinary Immolafcor, but the priest who spreads out the skin of the slaughtered
victim to receive its disjointed members.’—Ludwig.
2 In the tree-tops: vdneshu , explained by S&yana as vrikshdgreshu: ‘ in the
clouds,’ according to the St. Petersburg Lexicon. Sonia on the mountain ;
* the Soma creeper, MaMdhara observes, grows in the clefts of the stones of
mountains, parvatdndm pashnasandhishu somavcdlyd utpddyamdnatwat —
Wilson.
4 Is fain for milk ; .wishes for libations of milk ; or the meaning may be,
when he wishes to draw forth the milk, the fertilizing rain, of the clouds.
Earth to her foundation ; the text has only prithivtim, meaning earth in its
full extent (terra) as distinguished from bh-tmim, the land, soil, or ground
(humus or solum). Or prithivim may perhaps mean the firmament here as
Sayana explains it. See note on Prithivt in the preceding hymn. ^ The Heroes :
the strong Maruts. Loose them : loosen the roots of the mountains and make
them tremble. ” ...
m TEM HYMNS OP . [BOON ft
5 I will declare this mighty deed of magic, of glorious Vanina
the Lord Immortal,
Who standing in the firmament hath meted the earth out with
the Sun as with a measure*
6 None, verily, hath ever let or hindered this the most wise
God’s mighty deed of magic,
Whereby with all their flood, the lucid, rivers fill not one sea
wherein they pour their waters,
7 If we have sinned against the man who loves us, have ever
wronged a brother, friend, or comrade,
The neighbour ever with us, or a stranger, 0 Varupa, remove
from us the trespass.
8 If we, as gamesters cheat at play, have .cheated, done wrong
unwittingly or sinned of purpose,
Cast all these sins away like loosened fetters, and, Varupa, let
us be thine own beloved.
HYMN LXXXVI. Indra-Agni.
Tub mortal man whom ye, the Twain, Indra and Agni, help
in fight,
Breaks through e’en strongly-guarded wealth as Trita burst
his way through reeds.
2 The Twain invincible in war, worthy to he renowned in frays,
Lords of the Fivefold People, these, Indra and Agni, we
invoke.
3 Impetuous is their strength, and keen the lightning of the
mighty Pair,
Which from their arms speeds with the car to Vritra’s slayer
for the kine.
4 Indra and Agni, we invoke you both, as such, to send your cars :
Lords of quick-coming bounty, ye who know, chief lovers of
the song.
5 These who give increase day by day, Gods without guile for
mortal man,
Worthy themselves, I honour most, Two Gods as partners,
for my horse.
5 Deed of magic: mdyftm • or the word may be rendered by ‘ device * or
‘•design.’ See Wallis, Cosmology of the Riyveda, pp. 102, 103.
1 Through reeds: so Professor Both interprets the v&nih of the text. See
I. 52. 5. According to Sdyana the meaning is, as Trita’ the Bishi breaks
down and refutes the words or arguments of his opponents.
2 The Fivefold People; the five Aryan tribes.
5 I honour most: pur6 dttdh6 ; I set in front, in the most honourable place.
For my horse: that I may win the chariot-race. ‘ For (the sake of obtaining)
horses.’—Wilson,
BYMN *7-J TRE RtGVtftiA. U$
6 The stmigth-bes towing offering thus to Indra-Agni hath been
paid, as butter, purified by stones.
Deal to our princes high renown, deal wealth to tiose wha
sing your praise, deal food to those who sing your praise.
HYMN LXXXVIL . Karate
To Vishnu, to the Mighty whom the Maruts follow let your
hymns born in song go forth, Evay&marut j
To the impetuous, strong band, adorned with bracelets, that
■ rushes on in joy and ever roars for vigour.
2 They who with might were manifest, and who willingly by
their own knowledge told it forth, Evay&marut.
Maruts, this strength of yours no wisdom comprehendetli ?
through their gifts' greatness they are moveless as the
mountains.
3 Who by the psalm they sing are heard, from lofty heaven, the
strong, the brightly shining Ones, Evayamarut; ,
In whose abode there is no mightier one to move them, whose
lightnings are as fires, who urge the roaring rivers.
6 A s butter : S&yaiia explains ghritdm , sacrificial oil or clarified butter, by
Soma juice; but pHttim, purified, qualifies havydm, the offering, and not
ghvitdm. The libation of Soma juice which has been purified by the operation
of the press-stones, strainer, etc., has been offered like clarified butter or
holy oil*
The hymn is ascribed to a Rishi Evayamarut, a name which is evidently
borrowed from the refrain.
X Born in song: developing themselves and taking form in song : vdchi
nishyanni :—S&yaaa. ‘ Voice-born.’—Wilson. Or girijft may have its usual
meaning, mountain-born, with reference to the close connexion of the hymns
with the pressing-stones which came from the hills. Evaydmarut: Professor
Wilson, following S&yana, translates; ‘ May the voice-born praises of Evay&^
marub reach you, Vishnu, attended by the Maruts,’ and observes that * the
name of the Rishi, Evaydmarut , remains unaltered in its case termination,
whatever may be its syntactical connection with the rest of the sentence.’
This is manifestly impossible, and the word is certainly not a proper name.
Evayk) in I. 156. 1, ‘going thy wonted way,’ is an epithet of Vishnu, and
Professor Roth thinks that Evayamarut is an exclamation meaning, 0 Vishnu
and Maruts ! or, 0 Maruts who speed around ! But in both these cases it
would be necessary to change the accent, both in this hymn and in the S&ma-
veda where stanza 1 occurs again. Professor Grassmann suggests, i speeding
(like Vishnu) is the Marut host,’ or, 1 The speeding Vishnu is the true Marut,
or lord of the Maruts/ as the probable meaning of the word. I find Evaytit-
mai*ut unintelligible, and, as Professor Ludwig has done, leave it untranslated,
as a mere sacrificial exclamation. See Vedie Hymns (Sacred Books of tho
East) Part 1. p. 365.
tu THE RIG VEDA. BOOK F.
4 He of the Mighty Stride forth strode, Evayamarut, out of the
spacious dwelling-place, their home in common.
Wheft he, himself, hath yoked his emulous strong horses on
heights, he cometh forth, joy-giving, with the Heroes,
5 Like your tremendous roar, the rainer with light flashing,
■strong, speeding, hath made all tremble, Evay&marut,
Wherewith victorious ye, self-luminous, press onward, with
strong reins, decked with gold, impetuous and well-
weaponed.
6 Unbounded is your greatness, ye of mighty power ; may your
bright vigour be our aid, Evay&marut.;
For ye are visible helpers in the time of trouble : like fires,
aglow with light, save us from shame and insult.
7 So may the Eudras, mighty warriors, Evayamarut, with
splendid brilliancy, like fires, be our protectors;
They whose terrestrial dwelling-place is wide-extended, whom
none suspect of sin, whose bands have lofty courage.
8 Come in a friendly spirit, come to us, 0 Maruts, and hear his
call who praises you, Evayamarut.
Like ear-borne men, one-minded with the mighty Vishnu,
keep enmity far from us with your deeds of wonder.
$ Come to our sacrifice, ye Holy Ones, to bless it, and, free
from demons, hear our call, Evayamarut.
Most excellent, like mountains in the air’s mid-region, be'
irresistible, ye Wise, to this man’s hater. „ .
4 He of the Mighty Stride: Vishnu. According to S&yana, the wide-spread¬
ing (band of Maruts). Their home: Vishnu’s and Indra’s. With the Heroes ;
with the Maruts.
6 In the time of trouble: the meaning of prasitau is uncertain. Professor
Wilson, after S&yana, translates ; 1 for you are regulators for overseeing (what
is fit for) the limits of the sacrifice.’
9 This man's hater: him who hates the institutor of the sacrifice, or derides
and reviles the holy ceremony.
BOOK THE SIXTH.
i
HYMN I. Agni.
Thou, first inventor of this prayer, 0 Agni, Worker of Marvels,
hast become our Herald.
Thou, Bull, hast made us strength which none may conquer •
strength that shall overcome all other prowess.
2 As Priest thou sattest at the seat of worship, furthering us,
best Offerer, meet for honour.
So first to thee have pious men resorted, turning thy mind to-
thoughts of ample riches.
3 In thee, still watching, they have followed riches, who goest
with much wealth as with an army,
The radiant Agni, lofty, fair to look on, worshipped with mar¬
row, evermore resplendent.
4 They who approached the God’s abode with homage, eager for
glory, won them perfect glory:
Yea, they gained even sacrificial titles, and found delight in
thine auspicious aspect.
5 On earth the people magnify thee greatly, thee their celestial
and terrestrial riches.
Thou, Helper, must be known as our Preserver, Father and
Mother of mankind for ever.
6 Bear priest among mankind, adorable Agni hath seated him*
joy-giver, skilled in worship.
Let us approach thee shining in thy dwelling, kneeling upon
our knees, with adoration,
7 Longing for bliss, pure-minded, God-devoted, Agni, we seek
thee, such, meet to be lauded.
Thou, Agni, leddest forth our men to battle, refulgent with
the heaven’s exalted splendour.
The Rishi of the hymn is Bharadv&ja, to whom, with a few exceptions, all
the hymns of this Book are attributed.
1 Our Herald: or Invoking Priest who calls the Gods to the sacrifice,
o u r --;7 *"■■■- . T witSf marrow: to whom especially the fat covering of the
5*. .*.!■ ' ■ ■ ■ -dctims was offered.
4 They who approached the God’s abode ; the Ribhus, Maruts, or Angirases
may be meant. #
5 Their celestial and terrestrial riches ; vtityali ubhaydsah; literally, riches of
both kinds. According to S&yana, consisting in cattle and in possessions other
thaii cattle.
Md TUP OP [POOP tl
8 Sage of mankind, all peoples’ Lord and Master, the Bull of
men, the sender down of blessings,
Still pressing on, promoting, purifying, Agni the Holy One,
the Lord of riches.
& Agni, the mortal Who hath toiled and worshipped, brought
thee oblations with his kindled fuel,
And well knows sacrifice with adoration, gains every joy with
thee to guard and help him.
10 Mightily let us worship thee the Mighty, with reverence, Agni 1
fuel and oblations,
With songs, 0 Son of Strength, with hymns, with altar; so
may we strive for thine auspicious favour.
11 Thou who hast covered heaven and earth with splendour and
with thy glories, glorious and triumphant,
Continue thou to shine on us, 0 Agni, with strength abundant,
rich, and long-enduring.
12 Ypttchsafe us ever, as man needs, 0 Yasit, abundant wealth of
kine for son and offspring.
Food noble, plenteous, far from sin and evil, he with us, and
fair fame to make us happy*
13 May I obtain much Wealth in many places by love of thee and
through thy grace, King Agni ;
For in thee, Bounteous One, in thee the Sovran, Agni, are
many boons for him who serves thee.
HYMN II. Agni.
Thou, Agni, even as Mitra, hast a princely glory of thine own.
Thou, active Yasu, makest fame increase like full prosperity,
2 For, verily, men pray to thee with sacrifices and with songs.
To thee the Friendly Courser, seen of all, comes speeding
through the air.
3 Of one accord men kindle thee Heaven’s signal of the sacrifice,
When, craving bliss, this race of man invites thee to the
solemn rite.
4 Let the man thrive who travails sore, in prayer, for thee the
Bountiful.
8 Sage of mankind, etc: Sage, Lord, Bull, etc. are in the accusative case, in
apposition with ‘thee’ in stanza 7, though separated by an intervening half-
Btanza.
2 The Friendly Courser : the Sun.
3 Or, possibly, as suggested by Professor Ludwig, ‘ The men accordant with
the heaven light thee the sign of sacrifice;’ that is, understanding the signs
in heaven and so knowing the proper time for the ceremony.
MYMN 3.]
TIIB MGYBDA.
m
He with the help of lofty Dyaus comes safe through straits
of enmity. f
5 The mortal who with fuel lights thy flame and offers unto
thee,
v ^Supports a house with many a branch, Agni, to live a hund¬
red years:——— -—— ..
6 Thy bright smoke lifts itself aloft, and far-extended shines in
'heaven.
For, Purifier 1 like the Sun thou beamest with thy radiant
glow.
7 For in men’s houses thou must be glorified as a well-loved
guest,
Gay like an elder in a fort, claiming protection like a son.
8 Thou, Agni, like an able steed, art urged by wisdom in the
wood.
Thou art like wind; food, home art thou, like a young horse
that runs astray.
9 E’en things imperishable, thou, 0 Agni, like a grazing ox,
Eatest, when hosts, Eternal One! of thee the Mighty rend
the woods.
10 Agni, thou enterest as Priest the home of men who sacrifice.
Lord of the people, prosper them. Accept the offering,
Angiras!
110 Agni, God with Mitra’s might, call hither the favour of the
Gods from earth and heaven.
Bring weal from heaven, that men may dwell securely. May
we o’ercome the foe’s malign oppressions, may we o’ercome
them, through thy help o’ercome them.
HYMN IIL Agni.
True, guardian of the Law, thy faithful servant wins ample
light and dwells in peace, 0 Agni,
Whom thou, as Yaruna in accord with Mitra, guardest, O God,
by banishing his trouble.
2 He hath paid sacrifices, toiled in worship, and offered gifts to
wealth-increasing Agni.
7 Gay like an elder ; Agni must be respected and eared for like a father as
well as protected like a son.
8 Jn the wood : wherein fire is produced by attrition. The exact meaning
of the stanza is somewhat uncertain. Like wind ; moving everywhere.
9 Bateit: this or some similar verb must be supplied.
1 As Varuria in accord with Mitra: that is, Agni, Yaruna, and Mitra as
one.—Ludwig.
THE HYMNS OF
m
{BOOR Vt.
Him' the displeasure of the famous moves not, outrage and
sc^rn affect not such a mortal.
3 Bright God, whose look is free from stain like Surya’e, thou,
swift, what time tbou earnestly desirest,
Hast gear to give us. Come with joy at evening, where,
Child of Wood, thou mayest also tarry.
4 Fierce is his gait and vast his wondrous body ? he champeth
like a horse with bit and bridle,
And, darting forth his tongue, as 7 8 twere a hatchet, burning the
woods, smelteth them like a smelter.
5 Archer-like, fain to shoot, he sets his arrow, and whets his
splendour like the edge of iron :
The messenger of night with brilliant pathway, like a tree-
roosting bird of rapid pinion.
6 In beams of morn be clothes him like the singer, and bright
as Mitra with his splendour crackles.
Bed in the night, by day the men’s possession : red, he be¬
longs to men by day, Immortal. .
7 Like Heaven’s when scattering beams his voice was uttered ;
among the plants the radiant Hero shouted,
Who with his glow in rapid course came hither to fill both
worlds, well-wedded Dames, with treasure.
8 Who, with supporting streams and rays that suit him, hath
flashed like lightning with his native vigour.
Like the deft Maker of the band of Maruts, the bright im¬
petuous One hath shone refulgent.
. 3.1 gratefully adopt Professor Pischel’s interpretation of this very difficult
stanza which I had regarded as hopelessly obscure. See Vedische Studies,
I. pp. 37—50,
4 With bit and bridle; yamasdnd dstf; ‘ champing fodder with his mouth.’—
Wilson. As ’twere a hatchet: Agni, and not his tongue, is likened to the
hatchet.
5 Of iron : or metal, the exact meaning of dyas being uncertain.
' 6 In beams of morn; the light of e"~V * l "'^es on the fire and the
singer alike and simultaneously. ■> ' : 'diffusing friendly
light.’—Wilson.. The men’s possession; I take nrtn as a shortened form, of
nrintfm; but it is difficult to make sense of the half-stanza. Professor Wilson,
following S&yana, translates : ‘(lie it is) who is luminous by night, and who
lights men (to their work) by day ; who is immortal and radiant ; who lights
men by day’. The verb is supplied by Sdyana.
7 Like Heaven’s: like the voice of Dyaus, the thumder. Well-wedded
pomes: having excellent Lords, perhaps Indra and Agni, . ,
8 The deft Maker of the band of Maruts: Dyaus is probably Intended.
HYMN i.J
THE MOVES A.
6Sd
' HYMN IV. ' a gnu
As at man’s service of the Gods, Invoker, thoil, Son of
Strength, dost sacrifice and worship,
So bring for ns to-day all Gods together, Bring willingly the*
, willing Gods, O Agni.
2 May Agni, radiant Herald of the morning, meet to Be known*
accept our praise with favour.
Dear to all life, mid mortal men Immortal,, our guest, awake
at dawn, is Jatavedas.
3 Whose might the very heavens regard with wonder r bright
as the Sun he clothes himself with lustre.
He who sends forth, Eternal Purifier, hath shattered e’en the*
ancient works of Asna.
4 Thou art a Singer, Son f our feast-companion : Agni at birth
prepared his food and pathway.
Therefore vouchsafe us strength, 0 Strength-bestower, Win
like a King : foes trouble not thy dwelling.
5 Even he who eats his firm hard food with swiftness, and over¬
takes the nights as Vayu kingdoms.
May we o’ercome those who resist thine orders, like a steed
casting down the flying foemen.
6 Like Sfirya with his fulgent rays, 0 Agni, thou overspreadest
both the worlds with splendour.
Decked with bright colour he dispels the darkness, like Ausija,
with clear flame swiftly flying.
7 We have elected thee as most delightful for thy beams 1 * * * * 6 7 glow ;
hear our great laud, 0 Agni.
The best men praise thee as the peer of Indra in strength, mid
Gods, like Vayu in thy bounty.
1 Invoker; Hotar , herald or inviter of the Gods.
3 A &na : apparently one of the demons of drought.
4 His food and pathioay: or his pathway to his food may be intended.
5 His firm hard food : vdrandm annam; the food of elephants, i. e . trees,
according to Professor Ludwig. Professor Wilson, following S&yana, translates
the first half-line ; * He who-whets his (gloom)—dispersing (radiance), who eats
the (offered) oblation.’ As Vdyu kingdoms ; rft&'h.trt standing, perhaps, for rdsh-
tryd {rcCshtrydni) y but the exact meaning is uncertain. Perhaps, as Professor.
Ludwig suggests, as V&yu or the wind blows uninterrupted through the
whole land, so Agni is kindled at night-fall and again at early dawn before
the night has entirely passed* away.
6 Like Ausija : perhaps some contemporary priest, who is regarded as
bringing back the daylight by prayer and sacrifice. f Like the adored
(sun).’—Wilson.
500 THE HYMNS OF [BOOK VI.
& Now, Agni, on the tranquil paths of riches come to us for our
wa*tl: save us from sorrow.
Grant) chiefs and bard this boon. May we live happy, with hero
children, through a hundred winters,
HYMN V. AgnL
I invocate your Son of Strength, the Youthful, with hymns,
the Youngest God, whose speech is guileless ;
Sage who sends wealth comprising every treasure, bringer of
many boons, devoid of malice.
2 At eve and morn thy pious servants bring thee their precious
gifts, 0 Priest of many aspects,
On whom, the Purifier, all things living, as on firm ground
their happiness have stablished.
% Thou from of old hast dwelt among these people, by mental
power the charioteer of blessings.
Hence sendest thou, 0 sapient Jatavedas, to him who serves
thee treasures in sucees&ion.
4 Agni, whoever secretly attacks us, the neighbour, tbou with
Mitra’s might! who harms us,
Burn him with thine own Steers for ever youthful, burning
with burning heat, thou fiercest burner.
3) He who serves thee with sacrifice and fuel,with hymn, 0 Son
of Strength, and chanted praises,
Shines out, Immortal! in the midst of mortals, a sage, with
wealth, with splendour and with glory.
6 Do this, 0 Agni, when we urge thee, quickly, triumphant in
thy might subdue our foemen.
When thou art praised with words and decked with brightness,
accept this chanted hymn, the singer’s worship.
7 Help us, that we may gain this wish, 0 Agni, gain riches.
Wealthy One i with store of heroes.
Desiring strength from thee may we be strengthened, and win.
Eternal! thine eternal glory.
8 Tranquil: avrikMih; literally untroubled by wolves, or enemies. Grant
chiefs and bard: the wealthy men who institute the sacrifice and the priest
Who sings. Or it may be rendered, f Grant the chiefs' bard/ that is, the priest
who sings for his wealthy patrons. A hundred winters: see V. 54. 15, note.
2 Priest of many aspects : purvantha, having many faces, aspects, or mani¬
festations. According to S&yana, having many flames instead of faces.
^ 4 Thine own Stem's; thy strong fames. Burn him , etc.: tdpd tapishtha tdpasd
tapasvdn.
HYMN 1 .]
TME MGYEDA,
561
HYMN VI. Agni.
He who seeks furtherance and grace to help him goes to the
Son of Strength with newest worship,
Calling the heavenly Priest to share the banquet, who rends
the wood, bright, with his blackened pathway.
2 White-hued and thundering he dwells in splendour, Most
Youthful, with the loud-voiced and eternal—
Agni, most variform, the Purifier, who follows crunching many
ample forests.
3 Incited by the wind thy flames, 0 Agni, move onward, Pure
One 1 pure, in all directions.
Thy most destructive heavenly Navagvas break the woods
down and devastate them boldly.
4 Thy pure white horses from their bonds are loosened: O
.Radiant One, they shear the ground beneath them,
And far and wide shines out thy flame, and flickers rapidly
moving over earth’s high ridges.
5 Forth darts the Bull’s tongue like the sharp stone weapon dis¬
charged by him who fights to win the cattle.
Agni’s fierce flame is like a hero’s onset: dread and resistless
he destroys the forests.
6 Thou with the sunlight of the great Impeller hast boldly over¬
spread the earth’s expanses.
So drive away with conquering might all perils : fighting our
foemen burn up those who harm us.
7 Wondrous! of wondrous power i give to the singer wealth
wondrous, marked, most wonderful, life-giving.
Wealth bright, O Bright One, vast, with many heroes, give
with thy bright flames to the man who lauds thee.
HYMN VII. Agni.
Him, messenger of earth and head of heaven, Agni Vaisvanara,
born in holy Order,
The Sage, the King, the guest of men, a vessel fit for their
mouths, the Gods have generated,
2 The loud-voiced and eternal: the Maruts.
3 Navagvas: the flames of fire being regarded as the ministers of Agni, who
is the best or oldest of the Angirases of whom the Navagvas are a class.
4 Earth's high ridges: ddhi scCnuprisneh; Prisni here being the multiform earth.
5 Who fights to wm the cattle: Indra who wars with demons of drought and
darkness.
6 The great Impeller: Sftrya, the vivifying Sun.
7 Sd chitra chit- 1 '/ '-' - 44 -y-: 7 ™ ' chitralcshatra chitratamam vasodk^m |
Chandrdm rayim,± - ■ s’* . chdndra chandrdbhir grinaU yuvasva.
1 A vessel fit for their mouths ; through whose means they receive men’s
offerings.
36
m TMM HYMNS OP [BOOH VI
2 Him have they praised, mid-point of sacrifices, great cistern of
libations, seat of riches.
Vairanara, conveyer of oblations, ensign of worship, have the
; Gods engendered.
3 From thee, 0 Agni, springs the mighty singer, from thee come
’ heroes who subdue the foeman.
0 King, Vaisv&nara, bestow thou on us excellent treasures
worthy to be longed for.
4 To thee, Immortal! when to life thou springest, all the Gods
sing for joy as to their infant.
They by thy mental powers were made immortal, Vaisvanara,
* when thou shonest from thy Parents.
5 Agni Vaisvanara, no one hath ever resisted theseJ;hy mighty
ordinances,
When thou, arising from thy Parents’ bosom, foundest the
light for days’ appointed courses.
6 The summits of the heaven are traversed through and through
by the Immortal’s light, Vaisvanara’s brilliancy.
All creatures in existence rest upon his head. The Seven
swift-flowing Streams have grown like branches forth.
7 Vaisvanara, who measured out the realms of air, Sage very
wise who made the lucid spheres of heaven,
The Undeceivable who spread out all the worlds, keeper is he
and guard of immortality.
HYMN VIII. Agni.
At Jatavedas’ holy gathering I will tell aloud the conquering
might of the swift red-hued Steer.
A pure and fresher hymn flows to Vaisvanara, even as for Agni
lovely Soma is made pure.
2 That Agni, when in loftiest heaven he sprang to life, Guardian
of Holy Laws, kept and observed them well.
Exceeding wise, he measured out the firmament. Vaisvanaiu
attained to heaven by mightiness.
3 Wonderful Mitra propped the heaven and earth apart, and
covered and concealed the darkness with his light.
2 Mid-point of sacrifices : { tlie bond of sacrifices.’—Wilson. Agni or fire is'
essential in all sacrifices.
6 The Seven swift-fiowing Streams: the five rivers of the Panj4b, the Indus
and the Sa'rasvati or the Kubha, Have grown: from Vaisvanara Agni.
7 Of immortality: according to Sayan a, of water which is the cause of
immortality. ‘ Of ambrosial (rain).’—Wilson.
HYMN 9 ,] WHB KIGVBBAi
m
He made the two bowls part asunder like two skins. Vaisvanara
put forth all his creative power.
4 'The Mighty seized him in the bosom of the floods:
waited on the King who should be praised.
As envoy of Vivasvan Matarisvan brought Agni Vaisv&nara
hither from far away*
*5 In every age bestow upon the singers wealth, worthy of holy
synods, glorious, ever new.
King, undecaying, as it were with sharpened bolt, smite
down the sinner like a tree with lightning-flash.
6 Ho thou bestow, 0 Agni, on our wealthy chiefs, rule, with
good heroes, undecaying, bending not.
So may we win for us strength, 0 Vaisvanara, hundredfold,
thousandfold, 0 Agni, by thy help.
t 0 thou who dwellest in three places, Helper, keep with effective
guards our princely patrons.
Keep our band, Agni, who have brought thee presents. Leng¬
then their lives, Vaisvanara, when lauded.
HYMN IX. Agni.
* One half of day is dark, and bright the other ; both atmos¬
pheres move on by sage devices.
Agni Vaisvanara, when born as Sovran, hath with his lustre
overcome the darkness.
2 I know not either warp or woof, I know not the web they
weave when moving to the contest,
3 The two bowls : the heaven and earth, called dhishdne or bowls from their
hemispherical appearance.
4 The Mighty : the Gods who followed and found the fugitive Agni. The
people: or the subjects, viaah* Of Vivasvdn, ; according to S&yana, from
Aditya or the Sun. * *
. ? Who dwellest in three places: in heaven as. the Sun, in the firmament as
lightning, and on earth as fire. -
• The hymn is somewhat obscure ; but the general purport appears to be;
Agni fe the priests’ guide and teacher. As sunlight dispels the darkness so
he enlightens our understandings. I know nothing of the mysteries of
sacrifice ; but I look to Agni for light, and prepare the ear and eye of my
mind to receive knowledge and inspiration from him,
1 Both atmospheres : the rajas or atmosphere is divided into two parts, one
half belonging to the sky and the other to the earth. See Wallis, The
Cosmology of the Rigveda , pp. 1]5, 116.
2 I know not either warp or woof: f The first half of the stanza...implies,
according to those who know tradition, sa y S Say ana, a
figurative allusion to the mysteries of sacrifi-. <■: : the warp, tantu ,
are the metres of the Vedas, those of the woof, otu, the liturgic prayers and
ceremonial, the combination of which two is the cloth, or sacrifice : the
dtmavidah , or, Veddntis, understand i 4 " r.* t~ the mysteries of creation,
the threads of the warp being the those of the woof the
gross, and their combination the universe.’—Wilson, Professor Grassmann
t
the people
m m HYMNS OF [BOOK Tl
Whose son shall here speak words that must be spoken without
* assistance from the Father near him ?
3 For both the warp and woof he understandeth, and in due
time shall speak what should be spoken,
Who knoweth as the immortal world’s Protector, descending,
seeing with no aid from other.
4 He is the Priest, the first of all: behold him. Mid mortal men
he is the light immortal.
Here was he born, firm-seated in his station, Immortal, ever
waxing in his body.
5 A firm light hath been set for men to look on: among all
things that fly the mind is swiftest.
All Gods of one accord, with one intention, move unobstructed
to a single purpose.
6 Mine ears unclose to hear, mine eye to see him; the light that
harbours in my spirit broadens.
Far roams my mind whose thoughts are in the distance. What
shall I speak, what shall I now imagine ?
7 All the Gods bowed them down in fear before thee, Agni, when
thou wast dwelling in the darkness.
Vaisvanara'be gracious to assist us, may the Immortal favour
us and help us.
HYMN X. Agni,
Install at sacrifice, while the rite advances, your pleasant,
heavenly Agni, meet for praises.
With hymns—for he illumines us—install him. He, Jatavedas,
makes our rites successful.
and the translators of the Siebenzig Lieder think that a young singer is pre'
paring himself for a contest with older bards, and, being distrustful of his
own unaided powers to find material for his song, expresses his reliance upon
Agni, and seeks inspiration from him. To the contest: the sacrifice is here
intended : a meeting for religious worship ; sangamane devayajune, —S&yana,
Whose son: Agni is the Father whose aid every one requires, however
excellent his own human father may be,
5 A firm light: Agni remains in his place, and the effectual performance of
the sacrifice depends upon the activity of his mind.
* According to the Vedanti view of the text, the light is Brajima , seated
spontaneously in the heart as the means of true knowledge, to which all the
senses, together with the mind and consciousness, refer, as to the one cause of
creation, or Parcm&tmd , supreme spirit.’—Wilson. The stanza is translated
by Prof. Wilson, after S&yana : * A steady light, swifter than thought,
stationed among moving beings to shew (the way) to hapinness : all the gods
being of one mind and of like wisdom, proceed respectfully to the presence of
the one (chief) agent, (Vaisvdnara)’.
1 Install: establish him as your Purohita or Chief Priest ; or set him in
front as the Ahavaniya fire,
ii.j ■ the RiavEDA. M
% Hear this laud, Kadiant Priest of many aspects, 0 Agni with
the fires of man enkindled, *
Laud which bards send forth pure as sacred butter/ strength
to this man* as ? twere for self-advantage.
3 Mid mortal men that singer thrives in glory who offers gifts
with hymns of praise to Agni,
And the God, wondrous bright, with wondrous succours helps
him to win a stable filled with cattle.
4 He, at his birth, whose path is black behind him, filled heavCn
and earth with far-apparent splendour :
And he himself hath been, through night's thick dai’knestf,
made manifest by light, the Purifier,
i> With thy most mighty aid, confer, 0 Agni, wonderful wealth
on us and on our princes,
Who stand preeminent, surpassing others in liberal gifts, in
fame, and hero virtues.
6 Agni, accept this sacrifice with gladness, which, seated here,
the worshipper presenteth.
Fair hymns hadst thou among the Bharadvajas, and holpest
them to gain abundant vigour.
7 Scatter our foes, increase our store. May we be glad a hund¬
red winters with brave sons.
HYMN XL Agiii.
Eagerly sacrifice thoti, most skilful, Agni! Priest, pressing
on as if the Maruts sent thee.
To our oblation bring the two Nasatyas, Mitra and Yaruna
and Earth and Heaven.
2 Thou art our guileless, most delightful Herald, the God, among
mankind, of holy synods.
A Priest with purifying tongue, 0 Agni, sacrifice with thy
mouth to thine own body.
-- f -►
2 Strength to this man: the hymn is to give strength to the worshipper,
end the priests are to siug with vigour as though their own interests were
immediately concerned. S&yana takes mamatd (out of self-interest) as a pro¬
per name, 4 As Mamatft (formerly offered it).’—Wilson.
3 A stable filled with cattle: the expression includes the waters of heaven,
the light of day, and booty in cattle-lifting expeditions.
6 Bharadvdjas: the family of the great Rishl to whom the hymn was revealed,
7 A hundred winters; see note on YI. 4‘. 8.
2 Of holy synods; I follow Professor Ludwig in taking ridatkd as an old
genitive plural, and not —vidathe s as S&yapa does. Sacrifi.ce . to thine own
body: or, sacrifice.thy proper body ; or, ( keep thine own body near us to
be worshipped/
tm TBE fffMtfS OP [BOOK 71
3 For even the blessed longing that is in thee would bring the
Gods down to the singer’s worship,
When*the Angirasea’ sagest Sage, the Poet, sings the sweet
measure at the solemn service.
4 Bright hath he beamed, the wise, the far-refulgent. Worship
the two wide-spreading Worlds, 0 Agni,
Whom as the Living Ohe rich in oblations the Five Tribes,
bringing gifts, adorn with homage.
5 When I with reverence clip the grass for Agni, when the trim¬
med ladle, full of oil, is lifted,
Firm on the seat of earth is based the altar: eye-like, the
sacrifice is directed Sun-ward.
- 6 Enrich us, 0 thou Priest of many aspects, with the Gods, Agni,
with thy fires, enkindled.
0 Son of Strength, clad in the robe of riches, may we escape
from woe as from a prison.
HYMN XII. Agni.
King of trimmed grass, Herald within the dwelling, may
Agni worship the Impeller’s World-halves.
He, Son of Strength, the Holy, from a distance hath spread
himself abroad with light like SCirya,
2 In thee, most wise, shall Hyaus, for full perfection, King!
Holy One! pronounce the call to worship.
Found in three places, like the Speeder's footstep, come to
present men’s riches as oblations J
3 Whose blaze most splendid, sovran in the forest, shines waxing
on his way like the Impeller.
He knows himself, like as a guileless smelter, not to be stayed
among the plants, Immortal
4 Our friends extol him like a steed for vigour, even Agni in the
dwelling, Jatavedas.
1 The Impeller's World-halves : the heaven and earth, illumined by, and eo
belonging to, the all-vivifying Sun.
2 In thee: or by thee, in thy lightning form, Dyaus or Heaven shall
pronounce the ydjyd, the consecrating text used at sacrifices, and thus invite
the Gods to be present. Found in three places: in heaven, atmosphere, and
earth, and in the corresponding fire-receptacles at sacrifice. The Speeder's
footstep: the threefold step of Vishfiu as the Sun, traversing the three worlds
of earth, air, and sky.
3 A guileless smelter: he knows his power to consume what he attacks,
like a melter of metal who knows what he can do and does not deceive himself.
According to S&yana, dravittf here, means runner. 1 2 3 4 rushing like the innoxious
(wind).’—Wilsou. ’ /.
TEE RIGVELA.
m
BYMB 13J
Tree-fed, he fights with power as doth a champion, like Dawn’s
Sire to be praised with sacrifices.
5 Men wonder at his shining glows when, paring the wbods with
ease, o’er the broad earth he goeth,
. And, like a rushing flood, loosed quickly, burneth, swift as a
guilty thief, o’er desert places.
6 So mighty thou protectest us from slander, 0 Champion, Agm I
with all fires enkindled.
Bring opulence and drive away afflicton. May brave sons glad¬
den us through a hundred winters.
HYMN XIII. Agni.
From thee, as branches from a tree, 0 Agni, from thee, Auspici¬
ous God I spring all our blessings— #
Wealth swiftly, strength in battle with our foemen, the rain
besought of heaven, the flow of waters.
2 Thou art our Bhaga to send wealth: thou dwellest, like,
circumambient air, with wondrous splendour.
Friend art tliou of the lofty Law, like Mitra, Controller, Agni l
God ! of many a blessing.
3 Agni! the hero slays with might his foeman; the singer bears
away the Pani’s booty—
Even he whom thou, Sage, born in Law, incitest by wealth,
accordant with the Child of Waters.
4 The man who, Son of Strength ! with sacrifices, hymns, lauds,
attracts thy fervour to the altar,
Enjoys each precious thing, 0 God, 0 Agni, gains wealth of
corn and is the lord of treasures.
5 Grant, Son of Strength, to men for their subsistence such
things as bring high fame and hero children.
For thou with might givest much food in cattle even to the
wicked wolf when he is hungry.
6 Eloquent, Son of Strength, Most Mighty, Agni, vouchsafe us
seed and offspring, full of vigour.
May I by all my songs obtain abundance. May brave sons
gladden us through a hundred winters.
4 Dawn's Sire; Dyaus or Heaven, the Father of Ushas or Dawn,
3 Bis foeman : vritram signifying any enemy : dvarakam satrum —S&yana.
The Child of Waters ; here said to mean the lightning, born of the watery
cloud.
5 To the wicked %oolf: or, perhaps, even to the foe Vrika, Of. VII. 68, 8,
568
THE HYMNS OE
{BOOK TL
HYMN XIV. AgnL
Whoso to Agni hath endeared his thought and service by his
hylbns,
That mortal eats before the rest, and finds sufficiency of food*
2 Agni, in truth, is passing wise, most skilled in ordering, a Seer.
At sacrifices Manus’ sons glorify Agni as their Priest.
3 The foeman’s wealth in many a place, Agni, is emulous to help.
Men fight the fiend, and seek by rites to overcome the riteless foe*
4 Agni bestows the hero chief, winner of waters, firm in fray.
Soon as they look upon his might his enemies tremble in alarm.
5 For with his wisdom Agni, God, protects the mortal from
reproach,
Whose conquering wealth is never checked, is never checked
in deeds of might.
6 0 Agni, God with Mitra’s might call hither the favour of the
Gods from earth and heaven.
Bring weal from heaven that men may dwell securely. May we
o’ercome the foe’s malign oppressions, may we o’ercome
them, through thy help o’ercome them.
HYMN XV. Agni.
With this my song I strive to reach this guest of yours, who
wakes at early morn, the Lord of all the tribes.
Each time he comes from heaven, the Pure One from of old :
from ancient days the Child eats everlasting food.
2 Whom, well-disposed, the Bhrigus stablished as a Friend,
whom men must glorify, high-flaming in the wood.
As such, most friendly, thou art every day extolled in lauds
by Vitahavya, 0 thou wondrous God.
3 Be thou the foeless helper of the skilful man, subduer of the
enemy near or far away,
Bestow a wealthy home on men, 0 Son of Strength. Give
Vitahavya riches spreading far and wide, give BharadvsLja
wide-spread wealth.
4 Him, your refulgent guest, Agni who comes from heaven, the
Herald of mankind, well-skilled in sacred rites,
1 That mortal eats before the rest: ‘ May the mortal.quickly become
distinguished as first (amongst men).’—Wilson. ■>
2 Most shilled in ordering : the chief regulator of religious rites.
3 Emulous to help: waiting for us to seize and use.
1 The Ghild; horn of the fire-sticks, or of Heaven and Earth. Everlasting
food: the Amrita contained in the sacrificial offerings.
2 Vitahavya: either the name of the Rishi, as S&yana takes it, or an
epithet * whose oblations are enjoyed/ qualifying Bhar&dv&ja understood, -
tiYMN IS.] . ttffH RIQYEDA. m
Who, like a holy singer, utters heavenly words, oblation-bearer^
envoy, God, I seek with hymns* ^
5 Who with his purifying, eye-attracting form hath shone^upoU
the eai'th as with the light of Dawn ;
Who speeding on, as in the fight of Etasa, cometh, untouched
by age, as one athirst in heat.
6 Worship ye Agni, Agnl, with your iog of wood; praise you?
belovM, your beloved guest with songs.
Iuvite ye the Immortal hither with your hymns. A God amotig
the Gods, he loveth what is choice, loveth our service, God
mid Gods.
7 Agni inflamed with fuel in my song I sing, pure, Cleanse?,
stedfast, set in front at sacrifice.
Wise J&tavedas we implore with prayers for bliss, the Priest,
the holy Singer, bounteous, void of guile,
8 Men, Agni, in each age have made thee, Deathless One, their
envoy, offering-bearer, guard adorable.
With reverence Gods and mortals have established thee, the
ever-watchful, omnipresent Household Lord.
9 Thou, Agni, ordering the works and ways of both, as envoy of
the Gods traversest both the worlds.
When we lay claim to thy regard and gracious care, be thou
to us a thrice-protecting friendly guard.
10 Him fair of face, rapid, and fair to look on, him very wise may
we who know not follow.
Let him who knows all rules invite for worship, Agni announce
our offering to the Immortals.
1 1 Him, Agni, thou deliverest and savest who brings his prayer
to thee the Wise, 0 Piero,
The end of sacrifice or its inception; yea, thou endowest him
with power and riches.
12 Guard us from him who would assail us, Agni; preserve us,
O thou Victor, from dishonour.
Here let the place of darkening come upon thee ; may wealth
be ours, desirable in thousands.
5 In the fight of Etasa: when he contended with Sfirya. See II, 19. $,
where Indra is said to have assisted Etasa.
9 Of both: of Gods and men.
11 The second half of the stanza is not clear. Professor Wilson paraphra¬
ses it after S&yana : ( thou rewardest with strength and with riches him
(who undertakes) the institution, (who effects) the accomplishment, of the
^pacrifice.
12 The place of darkening : this passage is very obscure. Professor Ludwig
thinks that the time of battle is meant. May the foes who attack us find
THE HYMNS OF
570
[BOOK VI
13 Agni, tlie Priest, is King, Lord of the homestead, he, Jatayedas,
knows all generations.
Most skilful worshipper mid Gods and mortals, may he begin
the sacrifice, the Holy..
14 Whate’er to-day thou, bright-flamed Priest, enjoyest from the
man’s rite—for thou art Sacrifleer—
Worship, for duly dost thou spread in greatness: bear off thine
offerings of to-day, Most Youthful.
15 Look thou upon the viands duly laid for thee. Fain would he
set thee here to worship Heaven and Earth.
Help us, 0 liberal Agni, in the strife for spoil, so that we
may overcome all things that trouble us, overcome, o’er come
them with thy help.
16 Together with all Gods, 0 fair-faced Agni, be seated first
upon the wool-lined altar,
Nest-like, bedewed with oil. Bear this our worship to Savitar
who sacrifices rightly.
17 Here the arranging priests, as did Atharvan, rub this Agni
forth,
Whom, not bewildered, as he moved in winding ways, they
brought from gloom.
18 For the Gods’ banquet be thou born, for full perfection and
for weal.
Bring the Immortal Gods who strengthen holy Law: so let our
sacrifice reach the Gods.
that they have to deal with thee as our ally. S&yana explains pfltihah as food
offered in sacrifice, and dkvasmanvfit as dhvastadosham , freed from defects ;
‘May tjie food reach thee free from imperfection.' Professor Grassmami
translates : 1 Be firing mit dir dein rauchumhullter Gang vorf ‘Thy smoke-
enveloped course press forward with thee/
13 Knows all generations: visvd veda jdnimd ; etymology of J&tavedas.—
Ludwig.
14 The man's: who institutes the sacrifice.
15 Fain would he: the patron of the sacrifice.
The original hymn seems to end with this stanza, as the repetition,
o’ercome.o’ercome, o’ercome, tarema,..tarema, . larema also indicates.
16 Wool-lined altar: built up like the nest of a bird with layers of wool,
in which wool and resins for incense are placed. See Aitareya-Br&hmana,
1. 5. 28 (Haug’s translation p. 62), To Savitar: according to Sfiyana, Savitar
means the originator, the ins tit u tor of the sacrifice, and the dative case is
used in the sense of the genitive, ‘ the sacrifice of tli,e institutor of the rite,'
In another place he explains savitri ydjamdndya by f for the sake of the
benefit of the sacrificing institutor of the ceremony/
■ 17 Atharvan : the priest who first obtained fire and offered Soma and pray¬
ers to the Gods. As he moved in winding ways ; when he fied tynd tried to
hide himself from the Gods,
HYMN 16.] THE R1QVEDA. Ml
19 0 Agni, Lord and Master of men’s homesteads, with kindled
fuel we have made thee mighty.
Let not our household gear he found defective. Sharpen us
with thy penetrating splendour.
HYMN XVI. Agni.
Priest of all sacrifices hast thou been appointed by the Gods,
Agni, amid the race of man.
2 So with thy joyous tongues for us sacrifice nobly in this rite.
Bring thou the Gods and worship them.
3 For well, 0 God, Disposer, thou knowest, straight on, the paths
and ways,
Agni, most wise in sacrifice.
4 Thee, too, hath Bharata of old, with mighty men, implored
for bliss, * :
And worshipped thee the worshipful.
5 Thou givest these abundant boons to Divodasa pouring forth,
To Bharadvaja offering gifts.
6 Do thou, Immortal Messenger, bring hither the Celestial Folk',
Hearing the singer’s eulogy.
7 Mortals with pious thought implore thee, Agni, God, at holy rites.
To come unto the feast of Gods.
8 I glorify thine aspect and the might of thee the Bountiful.
All those who love shall joy in thee,
9 Invoker placed by Manus, thou, Agni, art near, the wisest
Priest:
Pay worship to the Tribes of Heaven.
10 Come, Agni, lauded, to the feast; come to the offering of the
gifts
As Priest be seated on the grass.
11 So, Angiras, we make thee strong with fuel and with holy oil.
Blaze high, thou youngest of the Gods.
12 For us thou winnest, Agni,God, heroic strength exceeding great,
Far-spreading and,of high renown. •
13 Agni, Atharvan brought thee forth, by rubbing, from the lotus-
flower,
The head of Yisva, of the Priest.
14 Thee, Vritra’s siayer, breaker down of castles, hath Atharvan’s
son,
Dadhyach the Rishi, lighted up.
4 Bharata: according to S&yana the King of that name, son of Dushyantk
and Sakuntal&,
13 The lotusxfiawer: apparently a figurative expression for heaven. Visva;
Heayeu, personified.
14 Dadhyach; see I. 84. IS, note,
gjg XffB HYM^S OF [BOOK PA
15 The hero P4thya kindled thee the Dasyus’ most destructive
• foe,
WinW of spoil ih &vei‘y fight.
16 Come, here, 0 Agni, will I sing verily other songs to thee s
And with these drops shalt thou grow strong.
17 Where’er thy niind applies itself, vigour preeminent hast
thou:
There wilt thou gain a dwelling-place.
18 Not fof a rrtoment only lasts thy bounty* good to many a one !
Our service therefore shalt thou gain;
19 Agni, the Bh&rata, hath been sought, the Yritra-slayer, marked
of all,
Yea, Divod&sa’s Hero Lord.
20 For he gatfe riches that surpass in greatness all the things of
earth,
lighting untroubled, unsubdued.
21 Thou, Agni, as in days of old, with recent glory, gathered
light.
Hast overspread the lofty heaven.
22 Bring to your Agni, 0 my friends, boldly your laud and
sacrifice i
Give the Disposer praise and song.
23 For as sagacious Herald he hath sat through every age
of man,
Oblation-bearing messenger.
24 Bring those Two Kings .whose ways are pure, Adityas, and
the Marut host,
Excellent God ! and Heaven and Earth.
25 For strong and active mortal man, excellent, Agni, is the look
Of thee Immortal, Son of Strength I
26 Rich through his wisdom, noblest be the giver serving thee
to-day:
The man hath brought his hymn of praise.
15 Pdthya: probably some celebrated sacrifices Dr* Garbe (Vait&na-Sfitra
II. 14) translates ptithyd vrishd in this text by ‘ der Hengst auf der S trass e,
the Stallion on the way.’
18 Not for a moment only lasts thy bounty : Sftyana understands this differ¬
ently : ‘Let not thy full (blaze) be distressing to the eye.’—Wilson,
19 The Bhdrata: the especial protector of the Bharatas. Acoording to
Sftyapa the word means either ‘descended from the priests called Bharatas,*
or ‘ the bearer of oblations.’
Those Two Kings: Mitra and Varuna,
HYMN 18.3 THE RIG YE DA* 573.
27 These, Agni, these are helped by thee, who, strong and active
all their lives, <
O’ercome the malice of the foe, fight down the malice of
the foe.
28 May Agni with his pointed blaze oast down each fierce devour¬
ing fiend:
May Agni win us wealth by war.
29 0 active JAtavedas, bring riches with store of hero sons:
Slay thou the demons, O Most Wise.
30 Keep us, 0 Jdtavedas, from the troubling of the man of sin :
Guard us thou Sage who knowest prayer,
31' Whatever sinner, Agni, brings oblations to procure our death,
Save us from woe that he would work.
32 Drive from us with thy tongue, 0 God, the njan who doetb
evil deeds,
The mortal who would strike us dead.
33 Give shelter reaching far and wide to Bharadv&ja, conquering
Lord!
Agni, send wealth most excellent.
34 May Agni slay the Vyitras,—fain for riches, through the lord
of song,
Served with oblation, kindled, bright.
33 His Father’s Father, shining in his Mother’s everlasting side,
Set on the seat* of holy Law.
36 0 active J&fcavedas, bring devotion that wins progeny, Agni,
that it may shine to heaven,
37 0 Child of Strength, to thee whose look is lovely we with
dainty food/
0 Agni, have poured forth our songs.
38 To thee for shelter are we come, as to the shade froin fervent
heat,
Agni, who glitterest like gold.
39 Mighty as one who slays with shafts, or like a bull with sharp*
ened horn,
Agni, thou brakest down the forts.
35 Bis Father's Father: * here, as before, the mother of Agni is the
the father is heaven : Agni is said to be the father or fcis
heaven by transmitting to it the flame and smoke of
Wilson.
37 Child of Strength : sahashrita ; literally, made or
i, e, the vioJejit agitation of tfle fire-stick,
m
TBM HYMNS OP [BOOR tt
40 Whom, like an infant newly horn, devourer, in their arms
they bear,
Men s s Agni, skilled in holy rites.
41 Bear to the banquet of the Gods the God best finder-out of
Wealth.
Let him be seated in his place*
42 In JAtavedas kindle ye the dear gitest who hath now appeared
In a soft place, the homestead’s Lord.
43 Harness, 0 Agni, 0 thou God, thy steeds which are most
: excellent:
They bear thee as thy spirit wills* ■
44 Come hither, bring the Gods to us to taste the sacrificial feast,
To drink the draught of Soma juice.
45 0 Agni of the Bbaratas, blaze high with everlasting might,
Shine forth and gleam, Eternal One.
46 The mortal man who serves the God with banquet, and, bring¬
ing gifts at sacrifice, lauds Agni,
May well attract, with prayer and hands uplifted, the Priest
of Heaven and Earth, true Sacrifices
47 Agni, we bring thee, with our hymn, oblation fashioned in
the heart.
Let these be oxen unto thee, let these be bulls and kine to
thee.
48' The Gods enkindle Agni, best slayer of Vritra, first in rank,
The Mighty One who brings us wealth and crushes down the
BAkshasas.
2
x
HYMN XVII. . Indra.
Drink Soma, Mighty One, for which, when lauded, thou brak¬
es t through the cattle-stall, 0 Indra; »
Thou who, 0 Bold One, armed with thunder smotest Vritra
with might, .and every hostile being.
Drink it thou God who art impetuous victor, Lord of our
hymns, with beauteous jaws, the Hero,
Bender of kine-stalls, car-borne, thunder-wielding, so pierce
thy way to vvondrous strength, 0 Indra.
Drink as of old, and let the draught delight thee: hear thou
our prayer and let our songs exalt thee.
Make the Sun visible, make food abundant, slaughter the foes,
pierce through and free the cattle.
Idtavedas. kindle ye: the meaning is said to he, that the fire of burnt*
^kindled by the fire produced by attrition,
whose sacrifices are always effectual,
let our oblations be as acceptable to thee as herds of
H7MN 17.] The R1GVMDA, $75'
4 These gladdening drops, 0 Indra, Self-sustainer, quaffed shall
augment thee in thy mighty splendour.
Yea, let the cheering drops delight thee greatly, great, perfect,
strong, powerful, all-subduing.
5 Gladdened whereby, bursting the firm enclosures, thou gavest
splendour to the Sun and Morning.
The mighty rock that compassed in the cattle, ne’er moved,
thou shookest from its seat, 0 Indra.
6 Thou with thy wisdom, power, and works of wonder, hast'
stored the ripe milk in the raw cows’ udders,
Unbarred the firm doors for the kine of Morning, and, with
■ the Angirases, set free the cattle.
7 Thou hast spread out wide earth, a> mighty marvel, and, high
thyself, propped lofty heaven, 0 Indra.
Both worlds, whose Sons are Gods, thou hast supported,
young, Mothers from old time of holy Order.
8 Yea, Indra, all the Deities installed thee their one strong
Champion in the van for battle.
What time the godless ’was the Gods’ assailant, Indra they
chose to w r in the light of heaven.
9 Yea, e’en that heaven itself of old bent backward before thy
bolt, in terror of its anger,
When Indra, life of every living creature, smote down within
his lair the assailing Dragon.
10 Yea, Strong One ! Tvashtar turned for thee, the Mighty, the
bolt with thousand spikes and hundred edges,
Eager and prompt at will, wherewith thou crushedst the boast¬
ing Dragon, 0 impetuous Hero.
11 He dressed a hundred buffaloes, 0 Indra, for thee whom all
accordant Maruts strengthen.
He, Pashan Vishnu, poured forth three great vessels to him,
the juice that cheers, that slaughters Vritra.
6 The ripe milk: the cows are called raw as contrasted with the warm
milk matured in their udders. See 1. 62, 9, This miracle is ascribed to the
Asvins also. See 1. 180. 3.
7 Whose Sons are Gods: Heaven and Earth are frequently called the parents
of the Gods. So in Greek mythology the Gods sprang from the union of
Uranus and Gaia. * Cent mythologies,’ M. Reville remarks, * sont fondles sur
le mai’iage du ciel et de la terre.’ See Muir, 0. S . Texts, V. p. 24.
■ 8 The godless ; the demon Yritra,
11 He: Agni. See V. 29. 7. Three great vessels: literally, lakes. See V.
29. 7. That daughters Vritra ; inspirits Indra to s’ay him.
576 THE HYMNS OF [BOOK VL
12 Thou settest free the rushing wave of waters; the floods’ great
swell encompassed and obstructed.
Along* steep slopes their course thou turnedst, Indra, directed
downward, speeding to the ocean.
J.3 So may our new prayer bring thee to protect us, thee well-
armed Hero with thy bolt of thunder,
jlndra, who made these worlds, the Strong, the Mighty, who
never groweth old, the victory-giver.
14 So, Indra, form us brilliant holy singers for strength, for
glory, and for food and riches.
Give Bharadvaja hero patrons, Indra! Indra, be ours upon the
day of trial.
15 With this may *we obtain, strength God-appointed, and brave
sons gladden us through a hundred winters.
HYMN XVIII. Indra,
Glorify him whose might is all-surpassing, Indra the much-
invoked who flglits uninjured.
Magnify with these songs the never-vanquished, the Strong,
the Bull of men, the Mighty Victor,
g He, Champion, Hero, Warrior, Lord of battles, impetuous,
loudly roaring, great destroyer,
Who whirls the dust on high, alone, o’erthrower, hath made
all races of mankind his subjects,
3 Thou, thou alone, hast tamed the Dasyus; singly thou hast
subdued the people for the Arya.
Is this, or is it not, thine hero exploit, Indra 1 Declare it at
the proper season.
4 For true, I deem, thy strength is, thine the Mighty, thine, O
Most Potent, thine the Conquering Victor j
Strong, of the strong, Most Mighty, of the mighty, thine,
driver of the churl to acts of bounty,
5 Be this our ancient bond of friendship with you and with
x Angirases here who speak of Vala.
f Thou, Wondrous, Shaker of things Arm, didst smite him in his
' f^sh strength, and for ce his doors and cas tles.
14 The day of trial: the decisive day of battle,
15 With this; stutyd, praise, is understood,
3 At the proper season: show that thou hast this power by aiding us before
$ is too late and when our enemies have conquered us,
5 With you; with Indra and his allies, the Maruts,
577
HYMN 18.]
THE MW VEDA.
6 With holy thoughts m,ust he be called, the Mighty, showing
his power in the great fight with Vritra.
He must be called to give us seed and offspring, the Thunderer
must be moved and sped to battle.
7 He in his might, with name that lives for ever, hath far sur¬
passed all human generations.
He, most heroic, hath his home with splendour, with glory and
with riches and with valour.
8 Stranger to guile, who ne’er was false or faithless, bearing a
name that may be well remembered,
Indra crushed Chumuri, Dhuni, Sambara, Pipru, and Sushna,
that their castles fell in ruin.
9 With saving might that must be "praised and lauded, Indra,
ascend thy car to smite down Vritra.
In thy right hand hold fast thy bolt of thunder, and weaken,
Bounteous Lord, his art and magic.
10 As Agni, as the dart bums the dry forest, like the dread shaft
burn down the fiends, 0 Indra;
Thou who with high deep-reaching spear hast broken, hast
covered over mischief and destroyed it,
11 With wealth, by thousand paths come hither, Agni, paths that
bring ample strength, 0 thou Most Splendid.
Come, Son of Strength, o’er whom, Invoked of many ! the
godless hath no power to keep thee distant.
12 From heaven, from earth is bruited forth the greatness of him
the firm, the fiery, the resplendent.
No foe hath he, no counterpart, no refuge is there from him
the Conqueror full of wisdom
13 This day the deed that thou hast done is famous, when thou,
for him, with many^ thousand others
Laidest low Kutsa, Ayu, Atithigva, and boldly didst deliver
Turvayana.
14 In thee, 0 God, the wisest of the Sages, all Gods were joyful
when thou slewest Ahi.
8 Chumuri) etc: demons of drought. See Index.
10 The exact meaning of the second half-stanza is uncertain, as gambhtrayd
and rishvayd , deep and high, have no substantive.
13 For him: for T&rvay&na, who appears to have been an especial favour¬
ite of Indra. According to S&yana, Mrvaydna, ‘ quickly going/ is an' epithet
of Divodftsa. Sftyana represents the r-v." 1 * 2jL :. r hr, .—.:r ^een achieved for Kutsa,
Ayu, and Atithigva, but this is not - ■ ■ !■■■'•. ' ■ ■ words of the text. A
new hymn: of praise for some new favour shown to us.
37
m Tm HYMNS OF IBOOK VI
When, lauded for thyself, thou gavest freedom* to sore-afHicted
Heaven and to the people.
15 This power of thine both heaven and earth acknowledge, the
deathless Gods acknowledge it, 0 Indra.
. Ho what thou ne’er hast done, 0 Mighty Worker: beget a new
hymn at thy sacrifices.
HYMN XIX. Indra.
Great, hero-like controlling men is Indra, unwasting in his
powers, doubled in vastness.
He, turned to us, ■ hath grown to hero vigour: broad, wide, - he
f hath been decked by those who serve him.
2 The bowl made Indra $wift to gather booty, the High, the
Lofty, Youthful, IJndecaying,
Him who hath waxed by strength which none may conquer,
and even'at once grown to complete perfection.
3 Stretch out those hands of thine, extend to us-ward thy wide
capacious arms, and grant us glory.
Like as the household herdsman guards the cattle, so move
thou round about us in the combat.
4 Now, fain for strength, let us invite your Indra hither, who
lieth hidden with his Heroes,—
Free from all blame, without reproach, uninjured, e’en as
were those who sang, of old, his praises.
5 With stedfast laws, wealth-giver, strong through Soma, he
hath much fair and precious food to feed us.
In him unite all paths that lead to riches, like rivers that
commingle with the ocean.
.6 Bring unto us the mightiest might, 0 Hero, strong and most
potent force, thou great Subduer I
All splendid vigorous powers of men vouchsafe us, Lord of Bay
Steeds, that they may make us joyful.
7 Bring us, grown mighty in its strength, 0 Indra, thy friendly -
' rapturous joy that wins the battle,
Wherewith by tbee assisted and triumphant, we "may laud thee
in gaining seed and offspring.
1 Controlling men : or, satisfier of men. * Fulfiller (of the desires) of men/
—Wilson.
2 The bowl; that is, the libation of Soma juice. But see Ludwig, Ueber
die neuesten Arbeiten, &c,, p. 87.
4 Who lieth hidden: S&yani explains chattnam as mtrtindm chtitakam
ndsaicatn; 1 the destroyer (of enemies)’.—Wilson,
HYMN 20.]
THE RIGVEDA.
8 Indra, bestow on us the power heroic, skilled and exceeding
strong, that wins the booty,
Wherewith, by thine assistance, we may conquer our foes in
battle, be they*kin or stranger.
9 Let thine heroic strength come from behind us, before us, froni
above us or below us.
From every side may it approach us, Indra. Give us the glory
of the realm of splendour.
10 With most heroic aid from thee, like heroes, Indra, may we
win wealth by deeds of glory.
Thou, King, art Lord of earthly, heavenly treasure :■ vouchsafe
us riches vast, sublime, and lasting.
11 The Bull, whose strength hath waxed, whom Maruts follow,
free-giving Indra, the Celestial Buler,
Mighty, all-conquering, the victory-giver, him let us call to
grant us new protection.
12 Give up the people who are high and haughty to these men
and to me, 0 Thunder-wielder!
Therefore upon the earth do we invoke thee, where heroes
win, for sons and kine and waters.
13 Through these thy friendships, God invoked of many ! may we
be vietoi'S over every foeman.
Slaying both kinds of foe, may we, 0 Hero, be happy, helped
by thee, with ample riches.
HYMN XX. Indra.**
Grvn us wealth, Indra, that with might, as heaven overtops the
earth, overcomes our foes in battle,
Wealth that brings thousands and that wins the corn-lands,
wealth, Son of Strength ! that vanquishes the foeman.
2 Even as the power of D^aus, to thee, 0 Indra, all Asura sway
was by the Gods entrusted,
When thou, Impetuous 1 leagued with Vishnu, slewest Vritra
the Dragon who enclosed the waters. ,
3 Indra, Strong, Victor, Mightier than the mighty, addressed
with prayer and perfect in his splendour,
Lord of the bolt that hreaketli forts in pieces, became the King
of the sweet juice of Soma.
9 From 'behind us, etc : or, from, the west, from the north, from the south,
from the east.
11 This stanza has occurred in III, 47. 5,
12 Where heroes win: sttrasdtau ; in battle.
13 Both kinds of foe; kinsman and strangers. See stanza 8.
m THE HYMNS OF [BOOK YL
4 There, Indra, while the light was won, the Panis fled, ’neath
a hundred blows, for wise Dasoni,
And greedy Sushna's magical devices; nor left he any of
their food remaining.
5 What time the thunder fell and Sushna perished, all life’s
support from the great Druh was taken.
: Indra made room for his car-driver Kutsa who sate beside
him, when he gained the sunlight.
6 As the Hawk rent for him the stalk that gladdens, he wrenched
the head from Namuchi the D&sa.
He guarded Nam*, S&yya’s son, in slumber, and sated him
with food, success, and riches.
7 Thou, thunder-armed, ^ith thy great might hast shattered
Pipru’s strong forts who knew the wiles of serpents.
Thou gavest to thy worshipper JE&ijisvan imperishable wealth,
0 Bounteous Giver.
8 The crafty Vetasu, the swift Dasoni, and Tugra speedily with'
all his servants,
Hath Indra, gladdening with strong assistance, forced near as
’twere to glorify the Mother.
9 Resistless, with the hosts he battles, bearing in both his arms
the Vritra-slaying thunder.
He mounts his Bays, as the car-seat an archer; yoked at a
word they bear the lofty Indra.
10 May we, 0 Indra, gain by thy new "favour; so Purus laud
thee, with their sacrifices,
That thou hast wrecked seven autumn forts, their shelter,
slaiu Dcisa tribes and aided Purukutsa.
4 For wise Busoni: Dasoni would appear in this place to be the name of
gome man whom Indra protected. Sdyana says that the dative case is put
for the ablative, and that the meaning is, 1 from the sage who offers many
oblations,’ that is, from Kutsa. Ludwig takes Dasoni here to be tbo priest of the
Panis: ' fled or fell for or to him ' meaning that he was powerless to save them,
5 Druh: or, oppressor. Gf IV. 28, 2.
6 The Hawk: which brought the Soma from heaven. See I. 9S. 6 : IV.
27. Nami ; see X. 48. 9.
8 Vetasu, Dasoni, and Tugra appear to be names of enemies r^n.pic-o,! by
Indra. But swift, ttltujim, may be a Proper Name, Tui ;i;i -Tuii VI. 20. 4),
and Dasoni (dnsonim) may be an adjective, "having ten arms or helpers/ Of,
X. 49. 4, and see Ludwig, Der Rigveda, III, p. 156. As 'twere to glorify the
Mother; Sftyana takes dyOtan&ya as the name of a r4j4, and according to his
interpretation Indra compelled the conquered foes to approach Dyotana sub¬
missively as a son comes before a mother. The Mother: the great Mother Aditi.
10 Autuvm forts; probably strong places on elevated ground occupied by
the D&aas or original inhabitants during the rains and autumn. According lo
S&yana, cities or strongholds of Sarat, a demon,
THE RIOVEDA .
■HYMN 21.]
5S1
11 Favouring Usana the son of Kavi, thou wast his ancient
strengthened 0 Indra.
Thou gavest Navav&stva as a present, to the great father
gavest back his grandson.
12 Thou, roaring* Indra, dravest on the waters that made a roar¬
ing sound like rushing rivers,
Whit time, 0 Hero, o’er the sea thou broughtest, in safety
broughtest Turvasa and Yadu.
13 This Indra, was thy work in war: thou sentest Dhuni and
Chumuri to sleep and slumber.
Dabhiti lit the flame for thee, and worshipped with fuel,
hymns, poured Soma, dressed oblations.
HYMN XXL Indra. Visvedevas.
These tbe most constant singer’s invocations call thee who
art to be invoked, 0 Hero ;
Hymns call anew the chariot-borne, Eternal: by eloquence
men gain abundant riches.
2 I praise that Indra, known to all men, honoured with songs,
extolled with hymns at sacrifices,
Whose majesty, rich in wondrous arts, surpasseth the magni¬
tude of earth, and heaven in greatness.
3 He hath made pathways, with the Sun to aid him, throughout
the darkness that extended pathless.
Mortals who yearn to worship ne’er dishonour, 0 Mighty God,
thy Law who art Immortal.
4 And he who did these things, where is that Indra 1 among
what tribes ? what people doth he visit ?
What sacrifice contents thy mind and wishes ? What priest
among them all? what hymn, 0 Indra?
5 Yea, here were they who, born of old, have served thee, thy
friends of ancient time, thou active Worker.
Bethink thee now of these. Invoked 'of many i the midmost
and the recent, and the youngest.
11 Navavdstm: an Asura, or a mysterious being who perhaps represents
the Sun, released from captivity or eclipse by Indra and by him restored to
his own or to Iitdra’s father—apparently to Usan& or Heaven, Cf. X. 49. 6;
Bergaigne, II. 223 ; Pischel (Vedische Studien, II. 128); Ludwig, Ueber die
n. Arbeiten auf dem Gebiete der Bgveda-forschung, 160.
12 See 1.174. 9.
13 Dhuni and Chumuri: A suras or demons, sent to sleep, that is slain, by
Indra. *Thou, with sleep whelming Chumuri and Dhuni, slowest the Dasyu
kepteat safe Dabhiti’ (II. 16. 9). Cf. VI, 18. 8,
TBM HYMNS OF
IBOOK VI.
.m
0 Inquiring after him, thy later servants, Indra, have gained thy
former old traditions.
Hero, to whom the prayer is brought, we praise thee as great
for that wherein we know thee mighty.
7 The demon’s strength is gathered fast against thee ; great as
that strength hath grown, go forth to meet it.
With thine own ancient friend and close companion, the
thunderbolt, brave Champion 1 drive it backward.
' 8 Hear, too, the prayer, of this thy present beadsman, 0 Indra,
Hero, cherishing the singer*
For thou wast aye our fathers’ Friend aforetime, still swift to
listen to their supplication*
9 -Bring to our help tins Jay, for our protection, Varuna, Mitra,
Indra, and the Maruts,
Pushan and Vishnu, Agni and Purandhi, Savitar also, and the
Plants and Mountains. •
10 The singers here exalt with hymns and praises thee who art
very Mighty and Most Holy,
1 Hear, when invoiced, the invoker’s invocation. Beside thee
there is none like thee, Immortal!
11 Now to my words come quickly thou who knowest, 0 Son of
Strength, with all who claim our worship,
Who visit sacred rites, whose tongue is Agni, Gods who made
Manu stronger than the Dasyu.
12 On good and evil ways be thou our Leader, thou who art
known to all as Path-preparer.
Bring power to us, 0 Indra, with thy Horses, Steeds that are
best to draw, broad-backed, unwearied.
HYMN XXII. I ndr a,
With those my hymns I glorify that Indra who is alone to be
invoked by mortals,
The Lord, the Mighty One, of manly vigour, victorious, Hero,
true, and full of wisdom.
2 Our sires of old, Navagvas, sages seven, while urging him to
show his might, extolled him,
Dwelling on heights, swift, smiting down opponents, guileless
in word, and in his thoughts most mighty.
9 Purandhi; e the intelligent/ or * the bold ’ may be either an epithet of
Agni or the name of a separate deity.
2 Navagvas; here, apparently, identified with the Angiras©&
HYMN 22,] TEE RIG VEDA . 58$
' 3 We seek that Indra to obtain his riches that bring much food,
and men, and store of heroes.
Bring us, Lord of Bay Steeds, to make us joyful, celestial
wealth, abundant, undecaying.
4 Tell thou us this, if at thy hand aforetime the earlier singers
have obtained good fortune,
What is thy share and portion, Strong Subduer, Asura-slayer,
rich, invoked of many ?
r 5 He who for car-borne Indra, armed with thunder, hath a hymn,
craving, deeply-piercing, fluent,
: Who sends a song effectual, firmly-grasping, and strength-
bestowing, he come3 near the mighty.
■ 6 Strong of thyself, thou by this arkhast shattered, with thought-
swift Parvata, him who waxed against thee,
And, Mightiest! roaring! boldly rent in pieces things that were
firmly fixed and never shaken.
' 7 Him will we fit for you with new devotion, the strongest An¬
cient One, in ancient manner.
So may that Indra, boundless, faithful Leader, conduct us o’er
all places hard to traverse.
8 Thou for the people who oppress hast kindled the earthly
firmament and that of heaven.
With heat, 0 Bull, on every side consume them j heat earth
and flood for him who hates devotion.
9 Of all the Heavenly Folk, of earthly creatures thou art the
King, 0 God of splendid aspect.
In thy right hand, 0 Indra, grasp the thunder: Eternal!
thou destroyest all enchantments.
10 Give us confirmed prosperity, 0 Indra, vast and exhaustless
for the foe’s subduing. a
Strengthen therewith the Arya’s hate and Dasa’s, and let the
arms of Hahushas be mighty.
4 What is thy share and portion: { what is the portion, what the offering
(due) to thee.*—Wilson. Asura-slayer : possibly, the smiter.and conqueror
of the Asura Dyaus. 4 5 6 * * * 10
5 Comes near the mighty: 1 encounters (with confidence) the malevolent.’—
Wilson.
6 Parvata: the Genius of the mountains and clouds, frequently associated
‘with Indra, According to S4yana (hahvparvand vajrena ), the many-knotted
thunderbolt is intended. Him who waxed against thee: Vritra.
. 8 The people who oppress: the R&kshasas and other enemies.
10 Nahushas ; see VI. 46. 7, note.
584 THE HYMNS OF {BOOK Yh
11 Come -with thy team 'which brings all blessings hither, Dis¬
poser, much-invoked, exceeding holy.
* Thou <whom no fiend, no God can stay or hinder, come swiftly
with these Steeds in my direction.
HYMIST XXIII. Indra.
Thou art attached to pressed-out Soma, Indra, at laud, at
prayer, and when the hymn is chanted;
Or when with yoked Bays, Maghavan, thou comest, 0 Indra,
bearing in thine arms the thunder.
2 Or when on that decisive day thou holpest the presser of the
juice at Vritra’s slaughter;
Or wheii thou, while the strong one feared, undaunted, gavest
to death, Indra, the daring Dasyus.
3 Let Indra drink the pressed-out Soma, Helper and mighty
Guide of him who sings his praises.
He gives the hero room who pours oblations, and treasure
even to the lowly singer.
" 4 E’en humble rites with his Bay Steeds he visits: he wields
the bolt, drinks Soma, gives ns cattle.
He makes the valiant rich in store of heroes, accepts our
praise and hears the singer’s calling.
5 What he hath longed for we have brought to Indra, who from
the days of old hath done us service.
While Soma flows we will sing hymns antj, laud him, so that
our prayer may strengthen Indra’s vigour.
6 Thou hast made prayers the means of thine exalting, therefore
we wait on thee with hymns, 0 Indra.
May we, by the pressed Soma, Soma-drinker 1 bring thee, with
sacrifice, blissful sweet refreshment.
7 Mark well our sacrificial cake, delighted: Indra, drink Soma
and the milk commingled.
Here on the sacrificed grass be seated : give ample room*to
thy devoted servant.
8 0 Mighty One, he joyful as thou wiliest. Let these our sac¬
rifices reach and find thee;
And may this hymn and these our invocations turn thee,
whom many men invoke, to help us,
9 Friends, when the juices flow, replenish duly your own, your
bounteous Indra with the Soma.
Will it not aid him to support us ? Indra spares him who sheds
the juice to win his favour.
JHTMN 24 .]
THE RIO VEDA.
m
10 While Soma flowed, thus Indra hath been lauded, Ruler of
nobles, mid the Bharadv&jas,
That Indra may become the singer’s patron and give him
wealth in every kind of treasure.
HYMN XXIV. Indra.
Strong rapturous joy, praise, glory are with Indra : impet¬
uous God, he quaffs the juice of Soma:
That Maghavan whom men must laud with singing, Heaven-
dweller, King of songs, whose help is lasting.
2 He, Friend of man, most wise, victorious Hero, hears, with
far-reaching aid, the singer call him.
Excellent, Praise of Men, the bard’s Supporter, Strong, he
gives strength, extolled in holy synod.
3 The lofty axle of thy wheels, 0 Hero, is not surpassed by
heaven and earth in greatness. "
Like branches of a tree, Invoked of many! manifold aids
spring forth from thee, 0 Indra.
4 Strong Lord, thine energies, endowed with vigour, are like the
paths of kine converging homeward.
Like bonds of cord, Indra, that bind the younglings, no bonds
are they, 0 thou of boundless bounty.
5 One act to-day, another act to-morrow; oft Indra makes what
is not yet existent.
Here have we Mitra, Varupa, and Pftshan to overcome the
foeman’s domination.
6 By song and sacrifice men brought the waters from thee, as
from a mountain’s ridge, O Indra.
Urging thy might, with these fair lauds they seek thee, O
theme of song, as horses rush to battle.
1 Strong rapturous joy ; produced by drinking Soma-libations.
2 Praise of Men : sdhso narflm, as Agni is called Nar&sansa.
4 Converging homeward: all Indra’s great deeds indicate their divine
author as the tracks made by gracing cows may be traced back to the common
pen from which they have come-forth.
Like bonds: the ties by whitih Indra’s worshippers are bound to him are
ties of love and not fetters of slavery. There is a play on the word dftman
in the text which derived from d<i, to give, means gift or bounty, and derived
from ddt to bind, means, cord, rope, bond, or fetter: vatsftn&m nd tantdyah
" te Indra dimanvantaK adcmJotnah suddman (Pada text). The word vatsd also
means a youngling, especially a calf, and a dear child, a darling, so that
Indra’s favoured worshippers are also intended.
5 Here: that is, in Indra we have a champion equal to the three Gods
mentioned.
686 THE HYMNS OF [BOOK VI,
7 That Indra whom nor months nor autumn seasons wither with
age, nor fleeting days enfeeble,—
Still may his body wax, e’en now so mighty, glorified by the
lauds and hymns that praise him.
8 Extolled, he bends not to the strong, the stedfast, nor to the
bold incited by the Dasyu.
High mountains are as level plains to Indra : even in the deep
he finds firm ground to rest on.
' 9 Impetuous Speeder through all depth and distance, give
strengthening food, thou drinker of the juices.
Stand up erect to help us, unreluctant, what time the ■ gloom
of night brightens to morning.
10 Hasting to help, come hither and protect him, keep him from
harm when he is here, 0 Indra.
At home, abroad, from injury preserve him. May brave sons
gladden us through a hundred winters.
HYMN XXV. Indra.
With thine assistance, 0 thou Mighty Indra, be it the least,
the midmost, or the highest,—
: Great with those aids and by these powers support us, Strong
God 1 in battle that subdues our foemen.
2 With these discomfit hosts that fight against us, and check
the opponent’s wrath, thyself uninjured.
With these chase all ourjfoes to every quarter: subdue the
tribes of Dasas to the Arya.
« 3 Those who array themselves as foes to smite us, 0 Indra, be
they kin or be they strangers,—
Strike thou their manly strength that it be feeble, and drive
in headlong flight our foemen backward.
* 4 With strength of limb the hero slays the hero, when bright in
arms they range them for the combat.
When two opposing hosts contend in battle for seed and off¬
spring, waters, kine, or corn-lands.
30 Hastmg to help: I follow Professor Pischel (Vedlsche Studieu, I. p. 41).
in his explanation of ndydm ’ 11 v. V' 'essor Ludwig translates
somewhat similarly. S&yana / . «■ • Wilson and G-rassmann)
takes n&y&ith in the signification of leader ; ( accompany the leader. 7 Professor
Roth thinks it may be a proper name. Him; the institutor of the sacrifice.
The poet prays for victory in a coming battle.
\ I % Ihese powers: on account of, or by means of, the sacrificial food which
increases thy strength.
HYMN 26.] ' THE R1QVEJDA ; ,587
5 Yet no strong man hath conquered thee, no hero, no braye,
no warrior trusting in his valour.
Not'one of these is match for thee, 0 Indra. Thou far sur-
passest all these living creatures.
6 He is the Lord of both these armies’ valour when the com¬
manders call them to the conflict:
When with their ranks expanded they are fighting with a great
foe or for a home with heroes.
7 And when thy people stir themselves for battle, be thou their
saviour, Indra, and protector,
And theirs, the manliest of our friends, the pious, the chiefs
who have installed us priests, 0 Indra. •
8 To thee for high dominion hath been given, for evermore, for
slaughtering the Vritras,
All lordly power and might, 0 Holy Indra, given by Gods for
victory in battle,
9 So urge our hosts together in the combats: yield up the
godless bands that fight against us.
Singing, at morn may we find thee with favour, yea, Indra,
and e'en now, we Bharadv&jas.
HYMN XXVI. Indra.
0 Indra, hear us. Raining down the Soma, we call on thee
to win us mighty valour.
Give us strong succour on the day of trial, when the tribes
gather on the field of battle.
2 The warrior, son of warrior sire, invokes thee, to gain great
strength that may be won as booty :
To thee, the brave man’s Lord, the fiends' subduer, he looks
when fighting hand to hand for cattle.
3 Thou didst impel the sage to win the daylight, didst ruin
Sushna for the pious Kutsa.
The invulnerable demon's head thou olavest when thou wouldst
win the praise of Atithigva.
4 The lofty battle-car thou broughtest forward; thou holpest
Dasadyu the strong when fighting.
, 6 He is the Zord: Indra can give valour and victory to either side as he
chooses. S&yana explains the first half-stanza differently : * Of both these
(di •;■!!! nr. !.v\ that one acquires wealth whose priests invoke (Indra) at the
3 The sage ; bMrgavam rishim: —S&yana ; the Rishi, descendant of Bhrigu,
4 Vetasu: according to S&yana, either a king aided by him or a demon slain
by him. Of. VI. 20. 8.
THE HYMNS OF
m
IBOOK VI
Along with Vetasu thou slewest Tugra, and madest Tuji strong,
who praised thee, Indra.
5 Thou madest good the laud, what time thou rentest a hundred
thousand fighting foes, 0 Hero,
Slewest the D&sa Sambara of the mountain, and with strange
aids didst succour Divod&sa.
6 Made glad with Soma-draughts and faith, thou sentest Chumuri
to his sleep, to please Dabhiti.
Thou, kindly giving Raji to Pithinas, slewest with might, at
once, the sixty thousand.
7 May I too, with the liberal chiefs, 0 Indra, acquire thy bliss
supreme and domination,
When, Mightiest! Hero-girt! Nahusha heroes boast them in
thee, the triply-strong T)efender.
8 So may we be thy friends, thy best beloved, 0 Indra, at this
holy invocation.
Best be Pratardani, illustrious ruler, in slaying foemen and in
gaining riches.
HYMN XXVII. Indra.
What deed hath Indra done in the wild transport, in quaffing
or in friendship with, the Soma h
What joys have men of ancient times or recent obtained within
the chamber of libation h
2 In its wild joy Indra hath proved him faithful, faithful in
quaffing, faithful in its friendship.
His truth is the delight that in this chamber the men of old
and recent times have tasted.
8 All thy vast power, 0 Maghavan, we know not, know not th e
riches of thy full abundance.
No one hath seen that might of thine, productive of bounty
every day renewed, 0 Indra.
4 This one great power of thine our eyes have witnessed, where¬
with thou slewest Varasikha’s children,
Tujji :■ a of that name, says S&yana.
6 Raji; a maiden of that name.—S&yana. PiVdvcts: a man so called.—S&yana.
8 Prdtardani .* son of a prince named Pratardana.
The other names have occurred before. See Index.
The liberality of Abhy&vartin Ch&yam&na is said to be the deified object of
stanza 8.
1 * According to Sdyana the Rishi here expresses his impatience at the delay
of the reward of his praises: in the next verse he sings his recantation/—
Wilson.
4 Varaaikha : a certain Asura or demon, says S&yana. He seemB to have
been the leader of the Vrichivans,
HYMN 28 .]
THE RIGVEDA,
589
When by the force of thy descending thunder, at the mere
sound, their boldest was demolished.
5 In aid of Abhyavartin Ch ay am an a, Indra destroyed the seed of
Varasikha.
At Hariyupiy& he smote the vanguard of the Vrichlvans, and
the rear fled frighted*
6 Three thousand, mailed, in quest of fame, together, on the
Yavyavati, 0 much-sought Indra,
Vri chi van’s sons, falling before the arrow, like bursting vessels
went to their destruction.
7 He, whose two red Steers, seeking goodly pasture, plying their
tongues move on ’twixt earth and heaven,
Gave Turvasa toSrinjaya, and, to giid him, gave the Vriclnvans
up to Daivav&ta.
8 Two wagon-teams, with damsels, twenty oxen, 0 Agni,
Abhyavartin Chayamlina,
The liberal Sovran, giveth me. This guerdon of Prithu’s seed
is hard to win from others.
HYMN XXVIII. Cows.
The Kine have come and brought good fortune : let them rest
in the cow-pen and be happy near us.
Here let them stay prolific, many-coloured, and yield through
many morns their milk for Indra.
2 Indra aids him who offers sacrifice and gifts: he takes not
what is his, and gives him more thereto.
Increasing ever more and ever more his wealth, he makes the
pious dwell within unbroken bounds.
5 Abhy&vartin Chdyamdua: a king, apparently the leader of the P&rthavas,
the enemies of Varasikha and the Vrichlvans.
HuriyUpiyd : (having golden sacrificial posts), the name of a town, or, accord¬
ing to others, of a river.
Vrichimm : Vyichivan is said to have been the eldest son of Varasikha, and
to have given his name to the family or tribe. The name does not occur again
in the Hymns.
6 Yavydvatt: the name of a river, according to S&yana identical with the
Hariyftpiy& of stanza 5,
7 He; Indra. Red Steers ; bright horses, according to Sftyana.
Gave Turvasa to Srinjaya; gave up the Turvasas, a tribe apparently settled
in the north-west of India, bo their neighbours and enemies the Srinjayas.
Haimvdta: Abhyavartin CMyam&na, son of Devav&ta.
8 With damsels : accompanied with slave-girls ; or, drawn by mares, Cf.
I, 126 8. Of Prithu’s seed : or ‘bestowod by PftrfchaY&s?’ that is, presented
by Abhyavartin, * one of the descendants of Prithu.
THE HYMNS QF,.
[BOOK n t
m
3 These are ne’er lost, no robber ever injures them: no evil-
minded foe attempts to harass them.
The master of the Kine lives many a year with these, the Cows
whereby he pours his gifts and serves the Gods.
4 The charger with his dusty brow o’ertakes them not, and
never to the shambles do they take their way.
These Cows, the cattle of the pious worshipper, roam over wide¬
spread pasture where no danger is.
5 To me the Cows seem Bhaga, they seem Indra, they seem a
portion of the first-poured Soma.
These present Cows, they, 0 ye men, are Indra. I long for
Indra with my heart and spirit.
: 6 0 Cows, ye fatten e’en the worn and wasted, and make the
unlovely beautiful to look on.
• Prosper my hoo.se, ye with auspicious voices. Your power is
glorified in onr assemblies.
7 Crop goodly pasturage and be prolific: drink pure sweet water
at good drinking-places.
..Never be thief or sinful man your master, and may the dart of
Rudra still avoid you.
8 Now let this close admixture be close intermingled with these
Cows,
Mixt with the Steer’s prolific flow, and, Indra, with thy hero
might.
HYMN XXIX. Indra.
Your men have followed Indra for his friendship, and for his
loving-kindness glorified him.
For he bestows great wealth, the Thunder-wielder; worship
him, Great and Kind, to win his favour.
3 Are ne'er lost: nd t(t nasanti: S&yana assigns an imperative meaning to
na&anti and the other verbs in the indicative mood which occur in this and
the following stanzas : * Let not the Cozvs be lost: let no thief, etc/—Wilson.
4 The charger ... . o'evtakes them not; they are not, or, according to S;tyana,
let them not be, carried off in predatory incursions.
5 The worshipper regards the Cows as the deities, Bhaga and Indra, who
bring him happiness. They 0 ye men , are Indra: an allusion, apparently, to
the refrain of hymn 12 of Book II., He, 0 men, is Indra.
7 May the dart of Rudra still avoid you: so, I. 114. 10. ‘ Far be thy dart
that killeth men or cattle,’ and II. 33. 14. ‘ May Kudra’s missile turn aside
and spare us, the great wrath of the Impetuous One avoid us/
8 This stanza appears to refer to the mingling of the milk (the cows) with
the juice of the strong Soma (the steer), which when offered as a libation to
Indra will increase his heroic strength, But the phraseology is somewhat
obscure,
HYMN 30.] TEE RIO VEDA. ■ 501
2 Him to whose hand, men closely cling, and drivers stand o]i
his golden chariot firmly stationed.
With his firm arms he holds the reins; his Horses, the Stal¬
lions, are yoked ready for the journey.
3 Thy devotees embrace thy feet for glory. Bold, thunder-arm¬
ed, rich, through thy strength, in guerdon,
Robed in a garment fair as heaven to look on, thou hast dis-
* played thee like an active dancer.
.4 That Soma when effused hath best consistence, for which the
food is dressed and grain is mingled;
By which the men who pray, extolling Indra, chief favourites
of Gods, recite their praises.
5 No limit of thy might hath been appointed, which by its
greatness sundered earth and heaven.
These the Prince filleth full with strong endeavour, driving,
as *twere, with help his flocks to waters.
6 So be the lofty Indra prompt to listen, Helper unaided, golden-
visored Hero.
Yea, so may he, shown forth in might unequalled, smite down
the many Yritras and the Dasyus.
HYMN XXX, i ntlm
Ikdra hath waxed yet more for hero prowess, alone, Eternal*
he bestoweth treasures.
Indra transcendeth both the worlds in greatness: one half of
him equalleth earth and heaven,
2 Yea, mighty I esteem his Godlike nature; none hindereth*
what he hath once determined.
Near and afar he spread and set the regions, and every day
the Sun became apparent.
5 The Prince: Indra appears to be meant. Driving ...his flocks: op. I. 10.
% /And the Ram hastens with his troop/ that is, Indra comes with his
band of Maruts. S&yana takes sttrih in its more usual signification of wor¬
shipper or institute of the sacrifice ; and Professor Wilson translates : 4 the
pious worshipper, hastening (to sacrifice), and earnestly performing worship,
gratifies thee with the offering, as (the cowkeeper satisfies) the herds with
water.’
6 Helper unaided: this seems to be the meaning of Htt arnUi, with help
that needs no other help. S&yana explains the words, ‘ by coming or by not
coming/ whether he be present or absent.
Golden-visored: ‘ Azure-chinned/—Wilson. * With yellow-coloured jaws.’—
Ludwig. I have followed Professor Roth.
1 Indra hath grown stronger and stronger for the performance of his mighty '
deeds.
592 THE HYMNS OF [BOOH Ft
3 E’en now endures thine exploit of the Rivers, when, Indra,
for their floods thou clavest passage.
Like men who sit at meat the mountains settled : by thee,
Most Wise ! the regions were made stedfast.
4 This is the truth, none else is like thee, Indra, no God supe¬
rior to thee, no mortal.
Thou slowest Ahi who besieged the waters, and lettest loose
the streams to hurry sea-ward.
5 Indra, thou brakest up the floods and portals on all sides, and
the firmness of the mountain.
Thou art the King of men, of all that liveth, engendering at
once Sun, Heaven, and Morning.
HYMN XXXI. Indra.
Sole Lord of wealth art thou, 0 Lord of riches : thou in thine
hands hast held the people, Indra !
Men have invoked thee with contending voices for seed and
waters, progeny and sunlight.
2 Through fear of thee, 0 Indra, all the regions of earth, though
naught may move them, shake and tremble.
All that is Arm is frightened at thy coming,—the earth, the"
heaven, the mountain, and the forest.
3 With Kutsa, Indra I thou didst conquer Sushna, voracious,
• bane of crops, in fight for cattle.
In the close fray thou rentest him: thou stolest the Sun’s
wheel and didst drive away misfortunes.
3 Like men who sit at meat: or, perhaps, like flies who settle on food. See
Geldner, Vedische Studien, II. 180.
1 Men . with contending voices: the combatants on both sides invoke
Indra’s aid in battle.
According to Prof. Pischel, Vedische Studieiiy I. 34, the meaning is as
follows :
( Alone wast thou, Lord of all wealth and riches, yet hast thou made the
folk submissive, Indra,
When with uplifted voice the tribes invoked thee for water, sons, posterity
and sunlight.’ .
1 The folk/ lerishtih meaning the speaker’s enemies, and * the tribes/
char shandy meaning the five Aryan tribes.
3 Kutsa ; the special favourite of Indra. Bane of crops ■: or Kuyava may
be the name of another demon of drought or savage enemy. See Index.
Thou rentest him; literally, f bittest:’ ddxa, according to S&yana, standing for
adamh. Stolest the Sun’s wheel: see 1.175. 4. *
Misfortunes; according to Sdyana, ‘ disturbing or injurious R&kshasas, etc,’
HYMN 32.] THE RIGVEDA. 593
4 Thou smotest to the ground the hundred castles, impregnable,
of Sambara the Dasyu,
When, Strong, with might thou holpest Divod&sa who poured
libations out, 0 Soma-buyer, and madest Bharadvaja rich
who praised thee.
5 As such, true Hero, for great joy of battle mount thy terrific
car, O Brave and Manly.
Come with thine help to me, thou distant Boamer, and, glori¬
ous God, spread among men my glory.
HYMIST XXXII. into
I with my lips have fashioned for this Hero words never
matched, most plentiful and auspicious,
For him the Ancient, Great, Strong, Energetic, the very
mighty Wielder of the Thunder.
2 Amid the sages, with the Sun he brightened the Parents:
glorified, he burst the mountain;
And, roaring with the holy-thouglited singers, he loosed the
bond that held the beams of Morning.
3 Famed for great deeds, with priests who kneel and laud him,
he still hath conquered in the frays for cattle,
And broken down the forts, the Fort-destroyer, a. Friend with
friends, a Sage among the sages.
4 Come with thy girthed mares, with abundant vigour and
plenteous strength to him who sings thy praises.
Come hither, borne by mares with many heroes, Lover of song !
Steer ! for the people’s welfare.
4 The hundred castles: probably the castles of cloud which retain the
ram. So, II. 19. 6, ‘And Indra, for the sake of Divod&sa, demolished
Sambara’s nine-and-ninety castles.* .
# 4 Soma-buyer: purchaser of Soma-libations with the help which he gives to
the worshipper.
2 He brightened the Parents: illuminated the universal parents, Heaven
and Earth, The sages: the Angirases, the holy-thoughted singei's of the next
lm 4 With thy girthed mares: the meaning of nivy&bhih> a feminine plural
adjective in the instrumental case, standing without a substantive, is
uncertain. S&yana explains the word by navydbhirnamtardbhih, very new
or young,* and supplies vadavdbhih } 1 mares * Professor. Eoth thinks that
mfanMMh may be a substantive meaning * with garments/ and Professor
Grassmaim translates ‘ mit Gaben/ ‘ with gifts/ that is, presents earned m a
vhivt or apron: With many heroes: puruvtfrdbhih again is an adjective with¬
out a substantive, in the same gender, number, and case as nivyabhih. Ac¬
cording to S&yana, it also qualifies mdavdbhih } * with mares/ understood,
and means ‘ having many colts/
38
m THE RIG VEDA, [BOOK VI
5 Indra with rush and might, sped by his Coursers, hath swiftly
won the waters from the southward.
Thus set at liberty the rivers daily flow to their goal, incessant
and exhaustless.
HYMN XXXIII. Indra.
Give us the rapture that is mightiest, Indra, prompt to bestow
and swift to aid, 0 Hero,
That wins with brave steeds where brave steeds encounter,
and quells the Vritras and the foes in battle.
2 For with loud voice the tribes invoke thee, Indra, to aid them
in the battle-field of heroes.
Thou, with the singers, hast pierced through the Panis : the
charger whom thou aidest wins the booty.
3 Both races, Indra, of opposing foemen, 0 Hero, both the Arya
and the D&sa,
Hast thou struck down like woods with well-shot lightnings :
thou rentest them in fight, most manly Chieftain l
A Indra, befriend us with no scanty succour, ^prosper and aid us.
Loved of all that liveth,
When, fighting for the sunlight, we invoke thee, 0 Hero, in
the fray, in war’s division.
£ Be ours, 0 Indra, now and for the future, he graciously in¬
clined and near to help us.
Thus may we, singing, sheltered by the Mighty, win many
cattle on the day of trial.
HYMN XXXIV. Indra.
Full many songs have met in thee, 0 Indra, and many a
noble thought from thee proceedeth.
Now and of old the eulogies of sages, their holy hymns and
lauds, have yearned for Indra.
2 He, praised of many, bold, invoked of many, alone is glorified
at sacrifices.
Like a car harnessed for some great achievement, Indra must
be the cause of our rejoicing.
3 They make their way to Indra and exalt him, him whom no
prayers and no laudations trouble;
5 From the southward; from the quarter whence the Rains come.
1 Gimm the rapture: let us he benefited by the transport which draughts
of Soma juice produce in thee. °
3 They make their way .« that is, prayers and laudations reach Indra and
strengthen him. They do not vex him as they would vex a man who would
be unable to fulfil the prayers and would be conscious that he did not deserve
the laudations, ~
HYMN 35 .] THE RIGVEDA. m
For when a hundred or a thousand singers laud him who loves
the song their praise delights him.
4- As brightness mingles with the Moon in heaven, the offered
Soma yearns to mix with Inclra.
Like water brought to men in desert places, our gifts at sacri¬
fice have still refreshed him.
5 To him this mighty eulogy, to Indra hath this our laud been
uttered by the poets,
That in the great encounter with the foemen, Loved of all life,
Indra may guard and help us.
HYMN XXXV. Indra.
*
When shall our prayers rest in thy car beside thee? When
dost thou give the singer food for thousands 1
When wilt thou clothe this poet’s laud with plenty, and when
wilt thou enrich our hymns with booty ?
2 When wilt thoh gather men with men, 0 Indra, heroes with
heroes, and prevail in combat?
Thou shalt win triply kine in frays for cattle, so, Indra, give
thou us celestial glory.
3 Yea, when wilt thou, 0 Indra, thou Most Mighty, make the
prayer all-sustaining for the singer ?
When wilt thou yoke, as we yoke songs, thy Horses, and come
to offerings that bring wealth in cattle ?
4 Grant to the singer food with store of cattle, splendid with
horses and the fame of riches.
Send food to swell the mileh-cow good at milking : bright be
its shine among the Bharadv&jas.
4 4s brightness mingles with the Moon: I follow Professor Ludwig in his
interpretation of this difficult passage ; but its exact meaning still seems
doubtful. * ArcM is the nominative singular. We have here the later
JyotsnfL or Kaumudi as the wife or feminine power of the Moon. SCtry&, the
daughter of the Sun, i, e. the Moon's light which is borrowed from the Sun
is an earlier conception.’—Ludwig.
5 By the 'poets: by thoBe who sing hymns of praise. Matibhih — sio*riWh
_S&yana. In the great encounter with the foemen: man'll ijitraiuryc: iri
the great victory over Yritra ; that is, generally, in battle with enemies ;
sangrdme, —S&yaoa.
1 Rest in thy oar beside thee ?; when shall our prayers reach thee as thou
standest on thy chariot ? The poet expresses impatience at Indra’s inattention
to his petitions.
596 THE HYMNS OF [BOOK YL
5 Lead otherwise this present foeman, Sakra! Hence art thou
praised as Hero, foe-destroyer.
Him who gives pure gifts may I praise unceasing. Sage, quick*
en the Angirases by devotion.
HYMN XXXVI. Indra.
Thy raptures ever were for all men’s profit: so evermore have
been thine earthly riches.
Thou still hast been the dealer-forth of vigour, since among
Gods thou hast had power and Godhead,
2 Men have obtained his strength by sacrificing, and ever urged
him on to hero valour.
For the rein-seizing, the impetuous Charger they furnished
power even for Vritra r s slaughter.
3 Associate with him, as teams of horses, help, manly might, and
vigour follow Indra.
As rivers reach the sea, so, strong with praises, our holy
songs reach him the Comprehensive.
4 Lauded by us, let flow the spring, 0 Indra, of excellent and
brightly-shining riches.
For thou art Lord of men, without an equal: of all the world
thou art the only Sovran,
5 l find this stanza hopelessly obscure, and do not attempt to translate it,
giving instead of a conjectural translation a reproduction of the substance of
S&yana’s absolutely worthless paraphrase, Lead otherwise: according to Sayana,
* consign to death, to a course different from that of living beings,’—‘Wilson'.
The Angirases : the descendants of Angirases, that is the Bharadv&jas.
Professor Ludwig translates : * Also at another time (I wish) hither this
strong (defence), when thou as a hero, Sakra, singest open [aufsingst] the
doors; may I never lose the cow that yields bright juice ; cause thou her to
hasten through the prayer of the Angirasas.’ In his Commentary Prof.
_Ludwig alters ‘lose the cow, eto.’ into ‘lose the seed-pouring (bull) of the
mileh-cow.’ Professor Aufrecht would read vrijanam instead of vrijdnam
and vriniske instead of grintshe, and Prof. Grassmann translates accordingly ;
* hTow too, as formerly, I choose for myself this man, when, Strong One, as
hero thou openest the doors. Never then may the steer whose seed streams
fail me. Quicken, 0 Sage, the singers through prayer.’
1 Thy raptures ; produced by drinking the Soma juice. Power and God •*
head: asurydm: Asura*hood, the nature and power of an Asura or High
God, Some give a different meaning to dhdrdyathdh: ‘thou maintainest
vigour among the gods.’—Wilson, * Indra is said to give divine power to the
other gods/—Muir, 0 . S. T. } V. 92,
2 His strength: the powerful aid of Indra. Charger ; Indra, impetuous as
a war-horse who takes the bit between his teeth. Sjtyana explains syilma-*
gribhe : as ‘ seizor of enemies who are, in uninterrupted fines/ ‘ They offer
sacrifices to him as the seizer of an uninterrupted series of foes, their assail*
ant, their subduer, and also for the destruction of yritra. 1 2 —Wilson,
it&tf rigvmda*
38.]
fi9<T
6 Hear what thou mayst hear, thou who, fain for worship, as
heaven girds earth, guardest thy servant’s treasure ;
That thou mayst be our own, joying in power, famed through
thy might in every generation.
HYMN XXXVII. Indra.
JLet thy Bay Horses, yoked, O mighty Indra, bring thy car
hither fraught with every blessing.
For thee, the Heavenly, e’en the poor invoketh, may we this
day, thy feast-companions, prosper.
2 Forth to the vat the brown drops flow for service, and purified
proceed directly forward.
May Indra drink of this, our guest aforetime, Celestial King
of the strong draught of Soma.
3 Bringing us hitherward all-potent Indra on well-wheeled
chariot, may the Steeds who bear him
Convey him on the road direct to glory, and ne’er may Vayu’s
Amrit cease and fail him.
4 Supreme, he stirs this man to give the guerdon,—Indra, most
efficacious of the princes,—
Wherewith, O Thunderer, thou removest sorrow, and, Bold
One ! partest wealth among the nobles.
5 Indra is he who gives enduring vigour: may our songs magnify
the God Most Mighty.
Best Vritra-slayer be the Hero Indra: these things he gives as
Prince, with strong endeavour,
HYMN XXXVm. Indra.
Hb hath drunk hence, Most Marvellous, and carried away our
great and splendid call on Indra.
The Bounteous, when we serve the Gods, accepteth song yet
more famous and the gifts we bring him.
1 Thee, the Heavenly: sv&rvdn appears to apply to tvd, thee, Indra, and to
stand for svarvantam. See Pischel, Vedische Studien , I. 198, 218.
3 To glory : e to the prize of battle.’—Grassmann. * To our rite.’—Wilson.
VdyiCs Amrit: ‘ Vrtyu is possessor of the Amrit probably as being Tvashtar’s
son-in-law. VIII. 26. 21.’—Ludwig.
4 pds man: the institutor of the sacrifice. Wherewith: on account of
which guerdon. The liberal guerdon given by the nobles who defray the ex¬
penses of the sacrifice causes Indra in his turn to be gracious and liberal of his
gifts to them.
5 With strong endeavour: exerting his power on behalf of his worshippers.
1 He hath drunh hence: Professor Ludwig thinks that the first line must
refer to Agni, who receives the libation hence, that is, from the priest’s cup,
and conveys to Indra the invocation addressed to him. But Indra himself
may be intended in the first line as well as in the second.
60S
Tim HYMNS OP [BOOK VI.
2 The speaker filleth with a cry to Indra bis ears who cometh
nigh e’en from a distance.
May this my call bring Indra to my presence, this call to Gods
composed in sacred verses.
3 Him have I sung with ray best sang and praises, Indra of
ancient birth and Everlasting.
For prayer and songs in him are concentrated : let laud wax
mighty when addressed to Indra:
4 Indra, whom sacrifice shall strengthen, Soma, and song and
hymn, and praises and devotion,
Whom Dawns shall strengthen when the night departeth, Indra
whom days shall strengthen, months, and autumns.
5 Him, born for conquering might in full perfection, and waxen
strong for bounty and for glory,
Great, Powerful, will we to-day, 0 singer, invite to aid us and
to quell our foemen.
HYMN XXXIX. Indra.
Of this our charming, our celestial Soma, eloquent, wise, Priest,
. with inspired devotion,
Of this thy close attendant, hast thou drunken. God, send
the singer food with milk to grace it.
2 Craving the kine, rushing against the mountain, led on by Law,
with holy-minded comrades,
He broke the never-broken ridge of Vala. With words of
might Indra subdued the Panis.
3 This Indu lighted darksome nights, O Indra, throughout the
years, at morning and at evening.
Him have they stablished as the days’ bright ensign. He
made the Mornings to be bom in splendour.
4 He shone and caused to shine the worlds that shone not. By
Law he lighted up the host of Mornings.
3 Let laud wax mighty: when the power of Indra is celebrated, the sow
should be lofty as the dignity of the subject demands. 6
5 To quell our foemen: or, to conquer Vritras, that is, Vritra and similar fiends.
- It °l lestial Soma ’ as Professor Wilson observes, ‘ Several of the epithets
in the test are unusual, and agreeably to European notions, very inapplicable
to a beverage. The Soma is called eloquent and wise as giving eloquence and
pnest because it is employed in offerings to the Gods.
eircLl^ent^art 0 ** '* that is ’ of which milk an d butter constitute the most
+] . * Al ^? ses * Vala • a <*emon who stole away
°r ® od8> V e ‘ tiie ra 3 rs Of light. See Index. J
S 57m Indu: Indu is here the Moon, which is identified with Soma.
The days bright ensign: the standard by which time is measured.
TEE RIG VEDA.
EYMN 41.]
m
He moves -with Steeds joked by eternal Order, 'contenting hien
with nave that finds the sunlight,
5 Now, praised, 0 Ancient King ! fill thou the singer with plente¬
ous food that he may deal forth treasures.
Give waters, herbs that have no poison, forests, and kine, and
steeds, and men, to him who lauds thee,
HYMN XL. India.
Drink, Indra; juice is shed to make thee joyful: loose thy
Bay Steeds and give thy friends their freedom.
Begin the song, seated in our assembly. Give strength for
sacrifice to him who singeth.
2 Drink thou of this whereof at birth, 0 Indra, thou drankest,
Mighty One ! for power and rapture.
The men, the pressing-stones, the cows, the waters have made
this Soma ready for thy drinking.
3 The -fire is kindled, Soma pressed, 0 Indra : let thy Bays, best
to draw, convey thee hither.
With mind devoted, Indra, I invoke thee. Come, for our great
prosperity approach us.
4 Indra, come hither: evermore thou earnest through our great
strong desire to drink the Soma.
Listen and hear the prayers which now we offer, and let this
sacrifice increase thy vigour.
5 Mayst thou, 0 Indra, on the day of trial, present or absent,
wheresoe’er thou dwellest,
Thence, with thy team, accordant with the Maruts, Song-lover !
guard our sacrifice, to help us.
HYMN XLI. Indra.
Comb gracious to our sacrifice, 0 Indra: pressed Soma-drops
are purified to please thee.
As cattle seek their home, so, Thunder-wielder, come, Indra,
first of those who claim our worship.
2 With that well-formed most wide extending palate, wherewith
thou ever drinkest streams of sweetness,
Drink thou ; the Adhvaryu standeth up before thee : let thy
spoil-winning thunderbolt attend thee.
4 Nave: used by synecdoche for chariot,
1 Thy friends ; thy dear horses.
1 Gracious: more literally, f without anger.* * Unirascible. ’—Wilson,
2 The Adhvaryu; the ministering priest.
600 THE HYMNS OF [BOOK YL
3 This drop, steer-strong and omniform, the Soma, hath been
made ready for the Bull, for In dr a.
Drink this, Lord of the Bays, thou Strong Supporter, this
that is thine of old, thy food for ever.
4 Soma when pressed excels the unpressed Soma, better, for one
who knows, to give him pleasure.
Come to this sacrifice of ours, O Victor: replenish all thy
powers with this libation.
5 We call on thee, 0 Indra: come thou hither: sufficient be the
Soma for thy body.
Rejoice thee, Satakratu ! in the juices: guard us in wars, guard
us among our people.
HYMN XLII. Indra.
Bring sacrificial gifts to him, Omniscient, for he longs to drink,.
The Wanderer who comes with speed, the Hero ever in the van.
2 With Soma go ye nigh to him chief drinker of the Soma's
juice:
With beakers to the Impetuous God, to Indra with the drops
effused.
3 What time, with Soma, with the juice effused, ye come before
the God,
'Pull wise he knows the hope of each, and, Bold One, strikes
this foe and that.
4 To him, Adhvaryu! yea, to him give offerings of the juice
expressed.
Will he not keep us safely from the spiteful curse of each
presumptuous high-born foe ?
HYMN XLIII, Indra.
In whose wild joy thou madest once Sambara Divod&sa's prey,
This Soma is pressed out for thee, 0 indra: drink !
3 Supporter: sthdtar— Stator in Jupiter Stator, one who causes to stay or
stand, rallier of men in battle.
4 Replenish all thy powers : or, 'give us all powers in full.*
5 Satakratu ; Lord of a hundred, i. e. countless, powers.
3 Strikes this foe and that ; there is no substantive in the text. Skyana
makes tdm tam refer to M mam, hope or wish: ‘And the suppressor (of ene¬
mies) assuredly grants it, whatever it may be.’ —'Wilson.
1 Sambara: a demon of draught. Eivoddsa,: called also Atithxgva: ‘Thou
savedst Kutsa when Sushna was smitten down ; to Atithigva gayest Sambara
for a prey.’—I. 51, 6. ,
TBM RlGVEDA.
601
HYMN 44,]
2 Whose gladdening draught, shed from the points, thou guard-
est in the midst and end,
This Soma is pressed out for thee, O Xndra : drink ! %
3 In whose wild joy thou settest free the kine held fast within
the rock,
This Soma is pressed out for thee, 0 Indra: drink !
4 This, in whose juice delighting thou gainest the might of
Magh avail,
This Soma is pressed out for thee, 0 Indra : drink !
HYMN XLIV. Indra,
That which is wealthiest, Wealthy God ! in splendours most
illustrious,
Soma is pressed: thy gladdening draught, Indra ! libation’s
Lord! is this.
2 Effectual, Most Effectual One 1 thine, as bestowing wealth of
hymns,
Soma is pressed: thy gladdening draught, Indra! libation’s
Lord! is this.
3 Wherewith thou art increased in strength, and conquerest with
thy proper aids,
Soma is pressed : thy gladdening draught, Indra! libation’s
Lord ! is this.
4 Him for your sake I glorify as Lord of Strength who wrong-
eth none,
The Hero Indra, conquering all, Most Bounteous, God of all
the tribes.
5 Those Goddesses, both Heaven and Earth, revere the power
and might of him,
Him whom our songs increase in strength, the Lord of bounty
swift to come.
6 To seat your Indra, I will spread abroad with power this song
of praise.
The saving succours that abide in him, like songs, extend
and grow.
2 From the points: from the sharp ends of the branchlets of the plant.
See Hillebrandt, V, Mythologie, p. 232. In the midst and end: according
to Sftyana, at noon and at the evening libation.
4 Gainest the might of Maghavan ; Indra acquires his power from libations
of Soma juice.
6 To seat your Indra; as Indra’s seat is on the barhis or sacred grass that
is spread on the floor of the chamber of sacrifice, so the hymn also, as his
spiritual seat, is supposed to have the^power of inducing him to come.
602 TEE HYMNS OF [BOOK VL
7 A recent Friend, he found the skilful priest r he drank, and
showed forth treasure from the Gods.
He conquered, borne by strong all-shaking mares, and was
with far-spread power his friends’ Protector.
S In course of Law the sapient juice was quaffed: the Deities
to glory turned their mind.
Winning through hymns a lofty title, he, the Lovely, made
his beauteous form apparent.
§ Bestow on us the most illustrious strength: ward off men’s
manifold malignities.
Give with thy might abundant vital force, and aid us gra¬
ciously in gaining riches.
10 We turn to thee as Giver, liberal Indra. Lord of the Bay
Steeds, be not thou ungracious.
No friend, among mankind have we to look to : why have men
called thee him who spurs the niggard ?
11 Give us not up, Strong Hero 1 to the hungry : unharmed be
we whom thou, so rich, befriendest,
Full many a boon hast thou for men: demolish those who
present no gifts nor pour oblations.
12 As Indra thundering impels the rain-clouds, so doth he send
us store of kine and horses.
Thou art of old the Cherisher of singers : let not the rich who
bring no gifts deceive thee.
13 Adhvaryu, hero, bring to mighty Indra—for he is King there¬
of—the pressed-out juices;
To him exalted by the hymns and praises, ancient and modem,
of the singing Rishis.
14 In the wild joy of this hath Indra, knowing full many a form,
struck down resistless Vritras.
7 He found the skilful priest; ‘ Indra appreciates him who is skilled (in
holy rites).’—Wilson. The word yashtdram, sacrifices is supplied by Sftyana.
Borne by ' .. ” 71 ' ■ .* this is S&yana’s first explanation of
stauWbhir ■ ;, ■ ‘ plurals in the instrumental case, vculavd-
bhihf £ with mares,’ being understood. ' Brought by his robust agitators (of
the earth, his steeds).’—-Wilson. Or, Sdyana says, although the words are
feminine, the Maruts may be intended. Other conjectural explanations have
been attempted, but they are not convincing.
10 Who spurs the niggard: urges even the niggardly to be liberal. See
Pischel, Vedische Studien, I. p. 124.
12 The Qhlrisher of singers : or, f he whom the singers nourish/ that is.
strengthen by their hymns.
14 Knowing full many a form: detecting and not deceived by the various
forms assumed by the demon Vritra and his crew.
EYMN 44,]
TUB R1GVEDA,
603
Proclaim aloud to him the savoury Soma so that the Hero,
strong of jaw, may drink it.
15 May Indra drink this Soma poured to please him, and cheered
therewith slay Vritra with his thunder.
Come to our sacrifice even from a distance, good lover of our
songs, the bard's Supporter.
16 The cup whence Indra drinks the draught is present: the
Amrit dear to Indra hath been drunken,
That it may cheer the God to gracious favour, and keep far
from us hatred and affliction.
17 Therewith enraptured, Hero, slay our foemen, the unfriendly,
Maghavan ! be they kin or strangers,
Those who still aim their hostile darts to smite us, turn them
to flight, 0 Indra, crush and kill them.
18 0 Indra Maghavan, in these our battles win easy paths for
us and ample freedom.
That we may gain waters and seed and offspring, set thou our
princes on thy side, 0 Indra.
19 Let thy Bay Stallions, harnessed, bring thee hither, Steeds
with strong chariot and strong reins to hold them,
Strong Horses, speeding hither, bearing thunder, well-harness¬
ed, for the strong exciting potion.
20 Beside the vat, Strotig God ! stand thy strong Horses, shining
with holy oil, like waves exulting.
Indra, they bring to thee, the Strong and Mighty, Soma of
juices shed by mighty press-stones.
21 Thou art the Bull of earth, the Bull of heaven, Bull of the
rivers, Bull of standing waters.
For thee, the Strong, 0 Bull, hath Indu swollen, juice pleasant,
sweet to drink, for thine election.
22 This God, with might, when first he had his being, with Indra
for ally, held fast the Pani.
This Indu stole away the warlike weapons, and foiled the arts
of his malignant father.
15 The bard's Supporter: or, ‘whom singers nourish,’ as in stanza 12.
19 In this and the two following stanzas we have the repetition, so dear to
some of the Yedio poets, of vrisha in composition, vrishan and vrishabhd, so
commonly applied in the hymns to living beings and things preeminent for
strength.
22 This God: Indu or Soma, the Moon. Of his malignant father: Tvashtar
appears to be meant. S&yana’s paraphrase is non-natural: * of the malignant
secreter of (the stolen) wealth, (the cattle).’—Wilson. S&yana makes pituh }
as derived from pd, to protect, —pdlayituh, ‘the safe keeper/ and sedsyu =Lat.
sui, c of his property,’ This safe keeper, secreter, and robber wouid be the
demon Vala.
604 MS SfMm OP t MOt ft
23 The Dawns lie wedded to a glorious Consent, and set within
the Sun the light that lights him.
He found in heaven, in the third lucid regions, the threefold
Amrit in its close concealment.
24 He stayed and held the heaven and earth asunder: the chariot
with the sevenfold reins he harnessed.
This Soma set with power within the milch-kine a spring'
whose ripe contents ten fingers empty.
HYMN XLV. ^ t Indra.
Thai? Indra is our youthful Friend, who with his trusty
guidance led
Turvasa, Yadu from afar.
2 Even to the dull and uninspired Indra givestital power, andwins
Even with slow steed th« offered prize,
3 Great are his ways of guiding us, and manifold are his eulogies:
His kind protections never fail.
4 Friends, sing your psalm and offer praise to him to whom the
prayer is brought:
For our great Providence is he.
5 Thou, Slaughterer of Vritra, art Guardian and Friend of one
and two,
Yea, of a man like one of us.
6 Beyond men’s hate thou leadest us, and givest cause to sing
thy praise:
Good Hero art thou called by men.
7 I call with hymns, as ’twere a cow to milk, the Friend who
merits praise,
The Brahman who accepts the prayer.
23 Glorious Consort: the Sun. In the third lucid regions ; perhaps, as Pro¬
fessor Ludwig suggests, in the spheres of the Sun, the Moon, and the stars.
1 According to the scholiast, this may merely mean that the Soma becomes
as it were ambrosia when received or concealed in the vessels at the three
diurnal ceremonies, which ambrosia is properly deposited with the gods abid¬
ing in the third bright sphere, or in heaven.’—Wilson.
24 The chariot: of the Sun, drawn by seven horses. Whose ripe contents
ten Jingen empty ; this appears to he the meaning of the pakvam damyan-
train 'ittsam of the text, literally, ‘ the ripe spring with ten engines. ’ * * The
mature deeply-organized secretion.’—Wilson.
1 Turvasa, Yadu ; the names of these two eponymi of Aryan tribes are
frequently associated. See Index. An expedition against Divod&sa appears
to be referred to.
2 Even to the dull and uninspired; he favours whom he will, and the race
is not always to the swift.
7 As 'twere a cow to milk : like the cow that is brought to give the milk
that is to be mingled with the Soma libation. The Brahman; Indra regarded
as a Priest*
TEE RIG VEDA.
605
ETME 45.]
8 Him in whose hands they say are stored all treasures from the
days of old,
The Hero, conquering in the fight,
9 Lord of Strength, Caster of the Stone, destroy the firm forts
built by men,
And foil their arts, unbending God !
10 Thee, thee as such, 0 Lord of Power, 0 Indra, Soma-drinker,
true,
We, fain for glory, have invoked.
11 Such as thou wast of old, and art now to be called on when
the prize
Lies ready, listen to our call.
12 With hymns and coursers we wilt gain, Indra, through thee,
both steeds and spoil
Most glorious, and the proffered prize,
IS Thou, Indra, Lover of the Song, whom men must stir to help,
hast been
Great in the contest for the prize.
14 Slayer of foes, whatever aid of thine imparts the swiftest
course,
With that impel our car to speed.
15 As skilfullest of those who drive the chariot, with our art,
and aim,
0 Conqueror, win the proffered prize.
16 Praise him who, Matchless and Alone, was born the Lord of
living men,
Most active, with heroic soul.
17 Thou who hast been the singers’ Friend, a Friend auspicious
with thine aid,
As such, 0 Indra, favour us,
18 Grasp in thine arms the thunderbolt, 0 Thunder-armed, to
slay the fiends:
Mayst thou subdue the foemen’s host,
19 1 call the ancient Friend, allied with wealth, who speeds the
lowly man,
Him to whom chiefly prayer is brought.
20 For he alone is Lord of all the treasures of the earth: he speeds
Hither, chief Lover of the Song,
11 When the prize lies ready : to he given to the victor* in the chariot race,
the chief object of the hymn being to secure victory in the approaching
contest through the favour of the God,
THE HYMNS OF
606
(BOOK VI,
21 So with thy yoked teams satisfy our wish with power and
wealth in steeds
And cattle, boldly, Lord of kine !
.22 Sing this, what time the juice is pressed, to him your Hero,
Much-invoked,
To please him as a mighty Steer.
23 He, Excellent, withholdeth not his gift of power and wealth
in kine,
When he hath listened to our songs.
24 May he with might unclose for us the cow’s stall, wliosesoe’er
it.be,
To which the Dasyu-slayer goes.
25 0 Indra Satakratu, these our songs have called aloud to thee,
Like mother cows to meet their calves.
26 Hard is thy love to win ; thou art a Steer to him who longs
for steers :
Be to one craving steeds a Steed.
27 Delight thee with the juice we pour for thine own great
I , munificence :
Yield not thy singer to reproach.
28 These songs with every draught we pour come, Lover of the
Song, to thee,
As milch-kine hasten to their young:
29 To thee most oft invoked, amid the many singers’ rivalry
Who beg with all their might for wealth.
30 Nearest and most attractive may our laud, 0 Indra, come
to thee.
Urge thou us on to ample wealth.
31 Bribu hath set himself above the Panis, o’er their highest head,
Like the wide bush on Ganges bank.
24 Wkosesoe’cr it be : the meaning of Icuvitsasya here is somewhat uncertain.
S&yana explains it as, of Kuvitsa, a certain person who does much harm.
The meaning appears to be, may Indra open for us the cow-stall and give us
the cattle of any Dasyu whom he, that is, we under his guidance, may attack.
26 Thou art a Steer: gavdm praddtd, ‘ a giver of cattle/—S&yana. A Steed ;
ctsvapradcth , a giver of horses.—S&yana.
27 This stanza is repeated, word for word, from III. 41. 6.
31 Bribu: according to S&yana, the carpenter or artificer of the Panis.
The Fanis here are, in accordance with the original meaning of the words,
merchants or traders, and the merchant Bribu is eulogized for his piety and.
liberality, qualities which were not the usual characteristics of the class to
which he belonged, A legend, referred to by S&yana, and recorded in the
MAnma dharma-sdstra or Laws of Manu, 10.107, relates that Bharadv&ja, when
distressed by hunger in a lonely forest, accepted many cows from the
EYMST 46.]
THF RIO VEDA ;
m
32 He whose good bounty, thousandfold, swift as the rushing of
the wind,
Suddenly offers as a gift.
33 So all our singers ever praise the pious Bribu's noble deed,
Chief, best to give his thousands, best to give a thousand
liberal gifts.
HYMN XLVL Indra,
That we may win us wealth and power we poets, verily, call
on thee:
In war men call on thee, Indra, the hero's Lord, in the steed's
race-course call on thee.
2 As such, 0 Wonderful, whose hand holds thunder, praised as
mighty, Caster of the Stone ! %
Pour on us boldly, Indra, kine and chariot-steeds, ever to be
the conqueror's strength.
3 We call upon that Indra, who, most active, ever slays the foe;
Lord of the brave, Most Manly, with a thousand powers, help
thou and prosper us in fight.
4 Bichtshama, thou forcest men as with a bull, with anger, in
the furious fray.
Be thou our Helper in the mighty battle fought for sunlight,
water, and for life.
b 0 Indra, bring us name and fame, enriching, mightiest,
excellent,
Wherewith, 0 Wondrous God, fair-visored, thunder-armed,
thou hast filled full this earth and heaven.
carpenter Bribu ; the moral being that men of inferior caste and low condition
may distinguish themselves by their libex-ality. See Wilson’s Note, Voh III.
p, 466. The wide bush ; the belt of underwood. Others would read urukakshah
as one word instead of unlh kdkshah , and explain it as the name of a man,
son of a woman called Gang&.
33 Chief: sdri, as institutor of the sacrifice. See, on stanzas 31 —33, Prof.
Weber’s Episehes im vedischen Ritual (Sitzungsberichte der K. P. Akadenrie
der Wissenschaften, XXXVIII. pp. 28 sqq.), and M. Muller, Chips from a Ger¬
man Workshop, IV. 138 (new edition).
3 With a thousand powers: sahasramushka, literally, mille testiculos habeas,
The reading of the S&maveda, s&ha&t'amanyo, full of boundless ardour, is, as
Professor Ludwig remarks, much more aesthetic.
4 Richishama ; or, worthy of praise ! But the exact meaning of the epithet
is somewhat uncertain.
5 Fair-visored ; or, fair of cheek.
608 THE HYMNS OF [BOOR VL
6 We call on thee, 0 King, Mighty amid the Gods, Ruler of
men, to succour us.
All that is weak in us, Excellent God, make firm : make our
foes easy to subdue.
7 All strength and valour that is found, Tndra, in tribes of Na-
hushas, and all the splendid fame that the Five Tribes enjoy,
Bring, yea, all manly powers at once.
8 Or, Maghavan, what vigorous strength in Trikshi lay, in Dru-
hyus or in Puru’s folk,
Fully bestow on us, that, in the conquering fray, we may
subdue our foes in fight.
9 0 Indra, grant a happy home, a triple refuge triply strong.
Bestow a dwelling-place on the rich lords and me, and keep
thy dart afar from these.
10 They who with minds intent on spoil subdue the foe, boldly
attack and smite him down,—
From these, 0 Indra Maghavan who lovest song, be closest
guardian of our lives.
11 And now, 0 Indra, strengthen us: come near and aid us in
- the fight,
What time the feathered shafts are flying in the air, the
arrows with their sharpened points.
12 Oive ug 5 , where heroes strain their bodies in the fight, the
shelter that our fathers loved.
To us and to our sons give refuge ; keep afar all unobserved
hostility,
13 When, Indra, in the mighty fray thou urgest chargers to their
speed,
On the uneven road and on a toilsome path, like falcons, eager
for renown,
14 Speeding like rivers rushing down a steep descent, responsive
to the urging call,
That come like birds attracted to the bait, held in by reins in
both the driver’s hands.
7 Nakushas * people, apparently distinct from the five Aryan tribes par
excellency and dwellers on or near the Indus. According to S&yana, human
beings in general are meant, and Professor Roth explains the word as men
generally, but with the special sense of stranger, or neighbour. See Muir.
0 . 8. Texts, 1. 179, 180,
8 Trikshi: a king so named, says S&yana. In another place (VIII, 22. 7)
he has the patronymic Tr&sadasyava, son, i. e. peer of, Trasadasyu. In JDruhyus
or in Peru's folk; literally, 4 in Druhyu or in Puru/ the names of the eponymi
of these tribes being used for the tribes themselves.
12 To us and to our sons give refuge: the Commentator takes acMttam
Unobserved,’ with chardth, and explains the words as * armour unknown by
the enemies/
JBTJtfN 47.]
THE RIG VEDA.
em
p HYMN XLYII. Indra* Etc.
Yea, this is good to taste and full of sweetness, verily it is
strong and rich in flavour.
No one may conquer Indra in the battle when he hath drunken
of the draught we offer.
2 This sweet juice here had mightiest power to gladden: it bolden-
ed Indra when he slaughtered Vritra,
When he defeated Sambara’s many onslaughts, and battered
down his nine-and-ninety ramparts.
3 This stirreth up my voice when I have drunk it: this hath
aroused from sleep my yearning spirit.
This Sage hath measured out the six expanses from which no
single creature is excluded. ^
A This, even this, is he who hath created the breadth of earth,
the lefty height of heaven.
He formed the nectar in three headlong rivers. Soma supports
the wide mid-air above us.
>5 He found the wavy sea of brilliant colours in forefront of the
Dawns who dwell in brightness.
This Mighty One, the Steer begirt by Maruts, hath propped
the heavens up with a mighty pillar.
6 Drink Soma boldly from the beaker, Indra, in war for trea¬
sures, Hero, Vritra-slayer!
S'ill thyself full at the mid-day libation, and give us wealth,
thou Treasury of riches.
7 Look out for us, 0 Indra, as our Leader, and guide ns on to
gain yet goodlier treasure.
Excellent Guardian, bear us well through peril, and lead us on
to wealth with careful guidance.
8 Lead ns to ample room, 0 thou who knowest, to happiness,
security, and sunlight.
High, Indra, are the artrns of thee the Mighty : may we betake
us to their lofty shelter.
9 Set us on widest chariot-seat, O Indra, with two steeds best
to draw, 0 Lord of Hundreds!
3 This Sage hath measured out: the creative acts of Indra are ascribed to
Soma which inspirits him to perform them. The six expanses, are the two
worlds, heaven and earth, and the three subdivisions of each ; or, according
to the Commentator, heaven, earth, day, night, water, and plants.
4 In three headlong rivers : perhaps the three unknown rivers Anjaf i, Kuli&i,
and Vttajpatnt, of 1.104. 4, which Benfey considers to be personifications of the
clouds ; but the meaning of the half-line is uncertain. * This Soma has de¬
posited the ambrosia in its three principal (receptacles).’—Wilson. Soma in
stanzas 4 and 5 is probably the Moon-God. , ;
39
610 THE HYMNS OF [BOOK YL
Bring us the best among all sorts of viands ; let not the foe’s
wealth, Maghavan, subdue us,
10 Be gracious, Indra, let my days be lengthened : sharpen my
thought as ’twere a blade of iron.
Approve whatever words I speak, dependent on thee, and grant
me thy divine protection.
11 Indra the Bescuer, Indra the Helper, Hero who listens at each
invocation,
Sakra I call, Indra invoked of many. May Indra Maghavan
prosper and bless us.
12 May helpful Indra as our good Protector, Lord of all treasures,
favour us with succour,
Baffle our foes, and give^us rest and safety, and may we be
the lords of hero vigour.
13 May we enjoy the grace of him the Holy, yea, may we dwell
in his auspicious favour,'
May helpful Indra as our good Preserver drive from us, even
from afar, our foemen,
14 Like rivers rushing down a slope, 0 Indra, to thee haste songs
and prayers and linked verses.
Thou gatherest, Thunderer! like wide-spread bounty, kine,
water, drops, and manifold libations,
15 Who lauds him, satisfies him, pays him worship? E’en the
rich noble still hath found him mighty.
With power, as when one moves his feet alternate, he makes
the last precede, the foremost follow.
16 Famed is the Hero as each strong man’s tamer, ever advancing
one and then another.
King of both worlds, hating the high and haughty, Indra pro¬
tects the men who are his people.
17 He loves no more the men he loved aforetime; he turns and
moves away allied with others.
^Rejecting those who disregard his worship, Indra victorious
lives through many autumns.
9 Let not the foe's wealthy Maghavan } subdue us: it seems necessary to
follow Professor Ludwig in taking vttyah in the plural as the subject of the
singular verb t&rft. Other examples of sueh an irregularity are found in
the Veda.
13 This stanza is apparently the conclusion of the original hymn ; a new
hymn or fragment of a hymn begins with the following stanza.—Ludwig.
15 With power ; he rules the fortunes of men according to his pleasure,
setting up one and putting down another, making the first last and the last first.
HYMN 47:] 1 TUP MG VESA* 6 11
18 In every figure lie hath been the model: this is his only form
for us to look on.
Indra moves multiform by his illusions \ for his Bay Steeds
are yoked, ten times a hundred.
19 Here Tvashtar, yoking to the car the Bay Steeds, hath extended
sway.
Who will for ever stand upon the foeman’s side, even when
our princes sit at ease %
20 Gods, we have reached a country void of pasture: the land,
though spacious, was too small to hold us.
Brihaspati, provide in war for cattle; find a path, Indra, for
this faithful singer.
21 Day after day far from their seat^he drove them, alike, from
place to place, those darksome creatures.
The Hero slew the meanly-huckstering Diisas, Varchin and
Sambara, where the waters gather.
22 Out of thy bounty, Indra, hath Prastoka bestowed ten coffers
and ten mettled horses.
We have received in turn from Divod&sa Sambara’s wealth, the
gift of Atithigva.
23 Ten horses and ten treasure-chests, ten garments as an added gift,
These and ten lumps of gold’ have I received from Divodasa's
hand.
24 Ten cars with extra steed to each, for the Atharvans hundred
cows,
Hath Asvatha to Payu given.
18 f Indra presents himself as Agni, Vishnu, or Pudr(( t ov any other deity
who is the actual object of worship, and is really the deity to be adored : he
is identifiable with each.’—Wilson.'
■ Ten times a hundred : * His chariots and horses are multiplied according to
the forms in which he manifests himself: agreeably to the Vaiddvtik inter*
pretation of the stanza, Indra is here identified with Parameswara, the supreme
first cause, identical with creation.’—Wilson.
19 Tvashtar; supposed by the Commentator to be identified with Indra;
but this is unnecessary. The sway may be merely the authority which
Tvashtar exercises in yoking the chariot-steeds for Indra.
Who will for ever stand upon the foumarts side ?; that is, Indra will not al-.
ways favour our enemies, even when, as is now the case, our nobles are not
engaged in war.—Ludwig.
21 Indra is represented as having put to flight the dark aborigines and slain
the niggardly demons or savages Yarchin and J3ambara. See IY. 80. 14, 15.
22 Prastoha , Pivoddsa , and A tithigva are names of one and the same prince,*
who is called also Asvatha, and S&rnjaya or son of Srinjaya,
24 For the Atharvans: for the JEtishis of the family of Ath&rvan, says
S&yana. Pdyu ; the brother of Garga the llishi of -the hymn,
This stanza consists of two PAdas only instead of four.
612 THE nmm OF [BOOK VI
25 Thus Srinj'aya’s son honoured the Bharadvajas, recipients of
all noble gifts and bounty.
26 Lord of the wood, be fifth and strong in body : be* bchribg us,
a brave victorious hero. ; ;
Show forth thy strength, compact with straps of leather, and
let thy rider win all spoils of battle.
27 Its mighty strength was borrowed from the heaven and earth :
its conquering force was brought from sovrans of the wood.
Honour with holy gifts the Gar like Indra’s bolt, the Car bound
round with straps, the vigour of the floods.
28 Thou Bolt of Indra, Vanguard of the Maruts, close knit to
Varuna and Child of Mitra,—
As such, accepting gifts which here we offer, receive, 0 Godlike
Chariot, these oblations.
29 Send forth thy voice aloud through earth and heaven, and let
the world in all its breadth regard thee;
0 Drum, accordant with the Gods and Indra, drive thou afar,
yea, very far, our foemen.
30 Thunder out strength and fill us full of vigour : yea, thunder
forth and drive away all dangers.
Drive hence, 0 War-drum, drive away misfortune : thou art
the Fist of Indra : show thy firmness.
31 Drive hither those, and these again bring hither; the War-
drum speaks aloud as battle’s signal.
Our heroes, winged with horses, eome together. Let our car-
warriors, Indra, he triumphant,
HYMN XL Yin. Agni and Others.
Sjng to your Agni with eaoh song, at every sacrifice, for
strength.
Come, let us praise the Wise and Everlasting God, even as a
well-belovM Friend,
26 Lw'd of the wood : forest tree, that is the timber of which the car is
hiade. This car is the deified object of this and the two following stanzas.
29 0 Zh'um: the dundubht addressed and glorified in these concluding
verses was a sort of loud kettle-drum, like that still used.
Om e to us the cows of tht enemy and send our own cows home in safe-*
ty, Gah, cows, is understood with amtth, those, and im&h, these.
• 1 Come, let us ting : it seems necessary to take the singular verb with the
plural pronoun.
*» nmVMbA.
MWMN 48.]
eis
2 The Son of Strength; for is he not our gracious Lord ? Let
us serve him who bears our gifts.
In battle may he be our help and strengthened yea, be the
saviour of ot*r Jives.
B Agni, thou beamest forth with light, great Hero, never
changed by time.
Shining, pure Agni 1 with a light that never fades, beam with
thy fair beams brilliantly.
4 Thou worshippest great Gods: bring them without delay by
wisdom and tby wondrous power.
0 Agni, make them turn hither to succour us. Give strength,
and win it for thyself.
5 He whom floods, stones, and trees support, the offspring of
eternal Law;
He who when rubbed with force is brought to life by men upon
the lofty height of earth;
6 He who hath filled both worlds full with his brilliant shine,
who hastens with his smoke to heaven *
He made himself apparent through the gloom by night, the
Red Bull in the darksome nights, the Red Bull in the dark¬
some nights.
7 0 Agni, with thy lofty beams, with thy pure brilliancy,''
0 God,
Kindled, Most Youthful One ! by Bharadvaja’s band, shine on
us, 0 pure God, with wealth, shine, Purifier ! splendidly.
8 Thou art the Lord of house and home of all the tribes, O
Agni, of all tribes of men.
Guard with a hundred forts thy kindler from distress, through
hundred winters. Youngest God t and those who make thy
singers rich.
9 Wonderful, with thy favouring help, send us thy bounties,
gracious Lord,
Thou art the Charioteer, Agni, of earthly wealth: find rest
and safety for our seed.
10 With guards unfailing never negligent speed thou our child¬
ren and our progeny.
Keep far from us, 0 Agni, all celestial wrath and wickedness
of godless men.
2 Who hears our gifts: conveys our sacrificial offerings to the Gods.
5 Floods, stones, and trees: the waters that are mixed with the Soma juice,
the press-stones which crush the plant, and the wood which produces the fire
by attrition or feeds it as fuel. The Tofty height of earth : the altar.
m THE HYMNS OF IBOOK VI.
Thau, Sage, with bright path, Lord of harnessed horses, impe¬
tuous, promptly honourest the prudent.
5 That chariot of the Asvins, fair to look on, pleaseth me well,
yoked with a thought, refulgent,
Wherewith; Nasatyas, Chiefs, ye seek our dwelling, to give
new strength to us and to our children.
6 Bulls of the Earth, 0 Vata and Parj any a, stir up for us the
regions of the W'ater.
Hearers of truth, ye, Sages, World-Supporters, increase his
living wealth whose songs delight you.
7 So may Sarasvati, the Heroes Consort, brisk with rare life, the
lightning's Child, inspire us,
And, with the Lames accordant, give the singer a refuge unas¬
sailable and flawless. *
8 I praise with eloquuenee him who guards all pathways. He,
when his love impelled him, went to Arka.
May he vouchsafe us gear with gold to grace it: may Pushan
make each prayer of ours effective.
9 May Herald Agni, fulgent, bring for worship Tvashkar adored,
in homes and swift to listen,
Glorious, first to share, the life-bestower, the ever active God,
fair-armed, fair-handed.
10 Budi^a by day, Budra at night we honour with these our songs,
the Universe's Father.
Him great and lofty, blissful, undecaying let us call specially
as the Sage impels us.
6 Bulls of the Barth : or of Prithivl as identified with Prism. V4ta is
another name of VAyu, the Wind-God ,* and Parjanya is the Rain-cloud
personified. Hearers of tmth: the Maruts are thus addressed, as making true
or realizing the prayers of men to which they listen. I follow Sftyana's inter¬
pretation of the second half of the stanza.
7 The Hero's Consort : virttp itni: according to S&yana, she whose husband
is the hero Prajftpati, or, the protectress of heroes. The River-God Sarasv&n
or Sarasvat is more usually considered to be the consort of Sarasvati, who
originally a River-Goddess, appears in this place in her later and present-day
character of the Goddess of learning and eloquence. See note, borrowed
from Muir, on I. 3 10. The Dames: Gilds, or Consorts of the Gods.
8 Him who guards all pathways: Pushan, the special protector of travellers
and guardian of roads and paths. See I. 42. Arha: the Sun, to whom PCishan
appears to have gone both as an envoy on behalf of the other Gods when SfiryA
was t,o be given in marriage, and as a suitor on his own account. Sfiryd, it may
be remembered, chose the Asvins to be her husbands. See I. 116. 17. 1 follow
Professor Pischel ( Vedisehe Studien, I. pp. 1—52) in his interpretation of this
difficult stanza.
10 The Sage; the wise, that is, wisdom-giving, Soma,
bymk so'.J the mgvej>a. * 1 $
11 Ye who are youthful, wise* and meet for worship, come,
Maruts, to the longing of the singer.
Coming, as erst to Angiras, 0 Heroes, ye animate and quicken
e’en the desert.
12 Even as the herdsman driveth home his cattle, I urge my
songs to him the strong swift Hero.
May he, the glorious, lay upon his body the singer’s hymns*
as stars bedeck the heaven.
13 He who for man’s behoof in his affliction thrice measured out
the earthly regions, Vishnu—
When one so great as thou affordeth shelter, may we with
wealth and with ourselves be happy.
14 Sweet be this song of mine to Alybudhnya, Parvata, Savitaif,
with Floods and Lightnings;
Sweet, with the Plants, to Gods who seek oblations. May
liberal Bhaga speed us on to riches.
15 Give riches borne on cars, with many heroes, contenting men,
the guard of mighty Order.
Give us a lasting home that we may battle with godless bands
of men who fight against us, and meet with tribes to whom
the Gods are gracious.
HYMN L. Visvedevas.
I call with prayers on Aditi your Goddess, on Agni, Mitra,
Varuna for favour,
On Aryaman who gives unasked, the gracious, on Gods who
save, on Savitar and Bhaga.
2 Visit, to prove us free from sin, 0 Surya, Lord of great might,
the bright Gods sprung from Daksha,
Twice-born and true, observing sacred duties, Holy and full of
light, whose tongue is Agni.
11 As erst to Angiras : angirasvdt; * like rays (of light.).’—Wilson; * like the
Angirasas.'—Roth ; ‘like messengers of the Gods.*—Grassmann,
12 The strong swift Hero; Vishnu seems to he intended, and not the
company of Maruts as S&yana explains the passage, taking vtr&ya as an'
adjective^heroic or powerful.
14 Ahibudhnya: the Dragon of the Deep, or ‘ leviathan of the Sea of
Heaven,’ the distant, invisible and deified being who presides over the
firmament.
15 The guard of mighty Order : the wealth that enables men to institute
the law-ordained sacrifices. To whom the Gods are gracious; 1 to whom the
Gods come to accept libations.* I follow S&yana in thus distinguishing tfdevtk
from ddevih, godless.
2 Visit, to prove us free from sin : visit and invite the Gods to come and
bear witness to our innocence before the all-seeing Sun. The word andgdstvc
m THE HYMNS OF [BOOK VI
S And, 6 ye Heaven and Earth, a wide dominion, 0 ye most
blissful Worlds, our lofty shelter,
Give ample room and freedom for our dwelling, a home, ye
Hemispheres, which none may rival.
4 This day invited may the Sons of Kudra, resistless, excellent,
stoop down to meet us;
For, when beset with slight or sore affliction, we ever call upon
the Gods, the Maruts;
5 To whom the Goddess Eodasi clings closely, whom Pushan
follows bringing ample bounty.
What time ye hear our call and come, 0 Maruts, upon your
separate path all creatures tremble.
6 With a new hymn extol, JO thou who singest, the Lover of the
Song, the Hero Indra.
May he, exalted, hear our invocation, and grant us mighty
wealth and strength when lauded.
7 Give full protection, Friends of man, ye Waters, in peace and
trouble, to our sons and grandsons.
For ye are our most motherly physicians, parents of all that
■standeth, all that moveth.
& May Savitar come hither and approach us, the God who rescues,
Holy, golden-handed,
The God who, bounteous as the face of Morning, discloses
precious gifts for him who worships.
9 And thou, 0 Son of Strength, do thou turn hither the Gods
to-day to this our holy service.
May I for evermore enjoy thy bounty, and, Agni, by thy
grace be rich in heroes.
10 Come also to my call, 0 ye N&satyas, yea, verily, through my
prayers, ye Holy Sages.
As from great darkness ye delivered Atri, protect us, Chiefs,
from danger in the conflict.
in the locative case (in sinlessness) is used with \ d“i:vo r.'Vs'ion. Sprung,
from Daksha: Daksha is a creative Power assoc:.■■■.' i: \ ii i.; vl therefore
sometimes identified with Praj&pati. S&yana explains ddkshapitrtn in his
commentary on VII. 6*6. 2, as i preservers or lords of strength,’ and the com¬
pound may mean Lords of vigour, or fathers of strength in this passage also.
Twice-born : having two births or manifestations, dwelling in heaven and ap¬
pearing also on earth. Whose tongue i$ Agni: who consume oblations by means
of fire.
3 Ye Hemispheres: dkishane; literally, c two bowls,’ a frequently-occurring
expression for heaven and earth.
5 Eodasi ; the Consort of Kudra,
HYMN h 1.] * THE RIG VEDA . 610
110 Gods, bestow.. upon us riches, splendid with strength and
h eroes, bringing food in plenty.
- Be gracious, helpful Gods of earth, of heaven, bom of the Cow,
and dwellers in the waters.
12 May Eudra and Sarasvati, accordant, Vishnu and Vayu, pour
down gifts and bless us;
Eibhukshan, Vaju, and divine Vidhatar, Parjanya, Vafca make
our food abundant.
13 May this God Savitar, the Loi*d, the Offspring of Waters, pour¬
ing down his dew be gracious,
■ And, with the Gods and Dames accordant, Tvashtarj Dyaus
with the Gods and Prithivi with oceans.
14 May Aja-Ekapad and Ahibudhnya, and Earth and Ocean hear
our invocation;
All Gods who strengthen Law, invoked and lauded, and holy
texts uttered by sages, help us.
15 So with my thoughts and hymns of praise the children of
Bharadvaja sing aloud to please you.
The Dames invoked, and the resistless Vasus, and all ye Holy
Ones have been exalted.
• HYMN LI. Visvedevas.
That mighty eye of Varuna and Mitra, infallible and dear, is
moving upward.
The pure and lovely face of holy Order hath shone like gold of
heaven in its arising.
11 Born of the Cow: the Maruts, sons of the Cow Prisni, according to S&yana.
The Gods of heaven are said to be the Adityas, those of earth the Vasus, and
those of water, that is, the firmament, the Budras. Both explains gdjdtdh as
1 born of the Btarry heaven. 1
12 This and the four following stanzas form a new hymn, or are a recapitu¬
lation, . with additions, of the preceding verses. And divine Vidhdtar : or
( the divine Disposer.’
14 Aja-Ekapdd: according to Both, probably a genius of the storm, e tlie
stormer of one foot 5 See II. 31. 6. But ajd may signify f unborn’ rather than
‘ driver/ and the Sun may be intended, in accordance with the explanation of
the Commentators. Aja-Ekapad is called in X. 65. 13. the hearer of heaven,
1 and the ascription of one foot to the Sun might he due to his appearance
alone in the sky as opposed to the Dawns and the Aavins.’ See Wallis,
Cosmology of the Rigveda , p. 54. M. Bergaigno says : ‘Aja-Ekapad, then is
the ‘ unborn who has only one foot/ that is to say, ‘ who dwells in the single
isolated world, the place of mystery/ in opposition to the god who manifests-
himself in divers worlds, to Agni or Soma in their various visible forms/ See
La Religion VMique, III. pp. 20—25.
15 S|yana interprets the first line somewhat differently : * Thus do my sons
the Bharadvtijas worship the Gods with sacred rites and hymns/
I Eye of Varuna and Mitra ; the Sun.
620 MTMNS OP [POOR VI
2 The Sage who knows these Oods ? three tf&nks and orders, and
all their generations near and distant,
Beholding good and evil acts of mortals, Sura marks well the
doings of the pious.
* 3 I praise you Guards of mighty Law eternal, Aditi, Mitra, Varuna,
the noble,
1 Aryaman, Bhaga, all whose thoughts are faithful: hither I call
the Bright who share in common.
'4 Lords of the brave, infallible, foe-destroyers, great Kings, be-
Stowers of fair homes to dwell in,
Young, Heroes, ruling heaven with strong dominion, Adityas,
Aditi I seek with worship.
5 0 Heaven our Father, E$rth our guileless Mother, 0 Brother
Agni, and ye Vasus, bless us.
Grant us, 0 Aditi and ye Adityas, all of one mind, your mani¬
fold protection,
6 Give us not up to any evil creature, as spoil to wolf or she-
wolf, 0 ye Holy.
For ye are they who guide aright our bodies, ye are the rulers
of our speech and vigour.
7 Let us not suffer for the sin of others, nor d o th e deed which
ye, 0 Vasus, punish.
1 Ye, Universal Gods ! are all-controllers : may he do harm unto
himself who hates me.
8 Mighty is homage : I adopt and use it. Homage hath held
in place the earth and heaven.
Homage to Gods! Homage commands and rules them. I
banish even committed sin by homage.
9 You Furtherers of Law, pure in your spirit, infallible, dwel¬
lers in the home of Order,
Tq you all Heroes mighty and far-seeing I bow me down, 0
Holy Ones, with homage.
10 For these are they who shine with noblest splendour; through
all our troubles these conduct us safely—
2 Three ranks and orders: according to S&yaua, the three cognizable worlds
or stations of the Gods, the earth of the Vasus/the firmament of the Rudras
and heaven of the Adityas. Sdra: Surya ; the Sun.
3 Who share in common: sadhany&h; according to S&yana, dhanasahitln
accompanied by wealth.*
7 het us not suffer for the sin of others : so, VII, 86. 5. * Loose us from sins
committed by our fathers/ Compare also Taittir?ya«Br4hmana, IIL 7. 12. 3.
cited by Muir, 0 . S. T., V. 66. * May Agni free me from the sin which my
mother or my father committed when I was a babe unborn/
THE RIGVEDA,
HYMN 52.]
.621
Varuna* Mitra, Agni, mighty Rulers, true-minded, faithful to
the hymn’s controllers.
11 May they, Earth, Aditi, Indra, Bhaga, Push an increase our laud,
increase the Fivefold people.
Giving good help, good refuge, goodly guidance, be they our
good deliverers, good protectors.
12 Come now, 0 Gods, to your celestial station: the Bhara-
dv&jas’ priest entreats your favour.
He, sacrificing, fain for wealth, hath honoured the Gods with
those who sit and share oblations.
13 Agni, drive thou the wicked foe, the evil-hearted thief away,
Far, far, Lord of the brave! and give us easy paths.
14 Soma, these pressing-stones have* called aloud to win thee for
our Friend.
Destroy the greedy Pani, for a wolf is he.
15 Ye, 0 most bountiful, are they who, led by Indra, seek the
sky.
Give us good paths for travel: guard us well at home.
16 How have we entered on the road that leads to bliss, without
a foe,
The road whereon a man escapes all enemies and gathers
wealth.
HYMH LII. Visvedevas.
This I allow not in the earth or heaven, at sacrifice or in
these holy duties.
May the huge mountains crush him down: degraded be
Atiyaja’s sacrificing patron.
10 The hymn's controllers: * those who are prominent in (their) praise/—
Wilson. A
11 The Fivefold People; pdftcha jantth; the five Aryan tribes ; * the five
orders of beings/—Wilson.
12 This stanza is difficult, and I do not thoroughly understand it.
14 Pani : either one of the envious demons who steal away the light, or the
avaricious and niggardly trafficker who offers no sacrifices to the Gods.
15 Te, 0 Most Bountiful: all ye Gods,
16 These four concluding stanzas, in changed metres, are a prayer for
protection on a journey. Professor Grassm&nn banishes them, together with
stanzas 11 and 12, to the Appendix as being in his opinion later additions to
the original hymn.
1 According to S&yaoa. Rijisv&n curses a rival Rishi Atiy&ja : but the name
Atiy&ja (from uti and yaj) seems to be employed expressly to signify one who
over-sacrifices, that is, sacrifices more than is necessary or prescribed, Super¬
fluity., as well as deficiency, being a fault that causes a sacrifice to fail. See
Ludwig, IV, 220.
tab m HYMNS OF [BOOK VI,
2 Or he who holds us in contempt, 0 Marufcs, or seeks to blame
the prayer that we are making,
May agonies of burning be his portion. May the sky scorch
the man who hates devotion.
3 Why then, 0 Soma, do they call thee keeper of prayer ? why
then our guardian from reproaches ?
Why then beholdest thou how men revile us? Cast thy hot
dart at him who hates devotion.
4 May Mornings as they spring to life protect me, and may the
Rivers as they swell preserve me.
My guardians be the firmly-seated mountains ; the Fathers,
when I call on Gods, defend me 1
. 5 Through all our days may we be healthy-minded, and look up¬
on the Sun when he arises.
Grant this the Treasure-Lord of treasures, coming, observant,
oftenest of Gods, with succour 1
6 Most near, most oft comes Indra with protection, and she,
Sarasvati, who swells with rivers :
Paijanya, bringing health with herbs, and Agni, well lauded,
swift to listen, like a father.
7 Hear this mine invocation; come hither, 0 Universal Gods.
Be seated on this holy grass.
8 To him who comes to meet you, Gods, with offerings bathed
in holy oil—
Approach ye, one and all, to him.
9 All Sons of Immortality shall listen to the songs we sing,
And be exceeding good to us.
10 May all the Gods who strengthen Law, with Ritus, listening
to our call,
Be pleased with their appropriate draught.
11 May Indra with the Marut host, Tvashtar, Mitra, Aryaman,
Accept the laud and these our gifts.
12 0 Agni, Priest, as rules ordain, offer this sacrifice of ours,
Remembering the Heavenly Folk.
3 Boma * the Moon-God.
ings Sine ' ***• Wh ° m ’ OT throUgh Whom > a11 bleas ‘'
9 Sons of Immortality: according to the, Scholiast, 'sons of the immortal ’
(PrajApati, regarded as the progenitor of Gods and men).
season^ featgSE** ^ S ~ : or - atthe ^^ibed
HYMN 53.] THE lit & VEDA, m
13 Listen, All-Gods, to this mine invocation, ye who inhabit
heaven, and air’s mid-regions,
All ye, 0 Holy Ones, whose tongue is Agni, seated upon this
sacred grass, be joyful,
14 May the All-Gods who claim our worship hear my thought;
may the two World-halves hear it, and the Waters’ Child.
Let me not utter words that ye may disregard. Closely allied
with you may wc rejoice in bliss.
15 And those who, Mighty, with the wiles of serpents, were bom
on earth, in heaven, where waters gather—
May they vouchsafe us life of full duration. May the Gods
kindly give us nights and mornings.
16 At this my call, 0 Agni and Parjanya, help, swift to hear, my
thought and our laudation.
One generates holy food, the other offspring, so grant us food
enough with store of children.
17 When holy grass is strewn and fire enkindled, with hymn and
lowly homage I invite you.
All-Gods, to day in this our great assembly rejoice, ye Holy,
in the gifts we offer.
HYMN LIIL PAsham
Lord of the path/O Pushan, we have yoked and bound thee
to our hymn.
Even as a car, to win the prize.
2 Bring us the wealth that men require, a manly master of a
house,
Free-handed with the liberal meed.
3 Even him who would not give, do thou, 0 glowing Piishan,
urge to give,
And make the niggard’s soul grow soft.
* 13 AU-Goch: Visve devdh, or Universal Gods.
1 15 With the wiles of serpents: ahimdijdh ; according to- S&yana, ‘ possessed
of the wisdom or knowledge that kills.’ Cf. 1. 3. 9, note.
16 The other offspring: Parjanya, the personified Rain-cloud, produces com
and food offered in sacrifice, and Agni promotes the procreation of children.
1 Lord of the path: custodian of roads and guide of travellers. To win the
prize: or, to win us wealth or food.
2 Master of a house: a householder who will institute sacrifices and liber--
ally reward the officiating priests.
[BOOK VI.
m Tm HYMNS OB
4 Clear paths that we may win the prize; scatter our enemies afar.
Strong God, be all our thoughts fulfilled.
5 Penetrate with an awl, 0 Sage, the hearts of avaricious churls,
And make them subject to our will.
6 Thrust with thine awl, 0 Pdshan: seek that which the nig¬
gard's heart holds dear,
And make him subject to our Will,
7 Tear up and rend in pieces, Sage, the hearts of avaricious churls,
And make them subject to our will.
S Thou, glowing Pushan, carriest an awl that urges men to
prayer;
Therewith do thou tear up and rend to shreds the heart of
every one. *
9 Thou bearest, glowing Lord! a goad with homy point that
guides the cows:
Thence do we seek thy gift of bliss.
10 And make this hymn of ours produce kine, horses, and a store
of wealth
For our delight and use as men.
HYMN LIT. Pftahan,
O PftsHAN, bring us to the man who knows, who shall direct
us straight,
And say unto us, It is here.
2 May we go forth with Pdshan who shall point the houses out
to us,
And say to us, These same are they.
5 Unharmed is Pdshan's chariot wheel; the box ne'er falleth to
the ground,
Nor doth the loosened felly shake.
4 Win the prize : or, win us wealth, or food.
5 With an awl * ' with a goad.’ —Wilson.
9 With horny point: the exact meaning of g6opas& is uncertain. Others ex¬
plain jt as 'director of cattle;’ 'furnished with leathern thongs ‘ cow tailed.*
This hymn and the five following have been translated by Dr. Muir, Origi¬
nal Sanskrit Texts, V. 176—180* Professor Peterson also gives a translation
of Hymns LIII—LVII. in his Hymns from the Mgveda (Bombay Sanskrit
Series No. XXXVI). -
1 This stanza, S&yana says, is to be muttered by one who seeks his lost
property. The man who knows : the wise man or wizard.
2 These same are they: these are the houses in which the stolen property is
concealed.
3 The box .* basket, or inner part of the car. Professor Wilson, following
S&yana, translates : 4 5 The discus of Pdshan does not destroy ; its sheath is not
dwd&rdea, its edge harms not us.’ But the three things mentioned are evi¬
dently parts of Pdshan’s chariot.
HYMN 55-3 THE RIGVEDA.
4 Pash an forgetteth not the man who serveth him with offered
gift:
That man is first to gather wealth.
5 May Pushan follow near oar kine; may Pushan keep our
horses safe;
May Pushan gather gear for us.
6 Follow the kine of him who pours libations out and worships
thee;
And ours who sing thee songs of praise.
7 Let none be lost, none injured, none sink in a pit and break
a limb.
Return with these all safe and sound.
8 Pushan who listens to our prayers, the Strong whose wealth
is never lost,
The Lord of riches, we implore.
9 Secure in thy protecting care, 0 Pushan, never may we fail :
We here are they who sing thy praise.
10 From out the distance, far and wide, may Pushan sti'etch his
right hand forth,
And drive our lost again to us.
HYMN LY. Pihhan.
Son of Deliverance, come, bright God ! Let us twain go to¬
gether ; be our charioteer of sacrifice.
2 We pray for wealth to thee most skilled of charioteers, with
braided hair,
Lord of great riches, and our Friend.
3 Bright God whose steeds are goats, thou art a stream of wealth,
a treasure-heap,
The Friend of every pious man.
7 With these : cows.
8 We pray to POtshan for the safety of our property because he is the Lord
of wealth ; he himself loses nothing that is his, and he always listens to our.
prayers.
X Son of Deliverance .* that is, 1 Deliverer/ one who gives men ample room
and freedom. Sftyana explains vimucho napdt in another place as ‘ offspring
of the cloud.’ See I. 42. X. Here, he says, the meaning is, ‘ son of Prajftpati,
who at the creation sends forth from himself all creatures/ Roth explains ‘
vimtich as ‘ unyoking ’ horses at the end of a journey. Pushan would then be
( the son of return/ the God who brings travellers safely home, which is one
of his especial functions.
. 2 With braided hair: kapnrdinarn ; an epithet of Rudra also.. See I. 114, 1, *
3 Whose steeds are goats: cf. I. 138. 4.
40
626 THE HYMNS OF [BOOK VL
4 Pushan, who driveth goats for steeds, the Strong and Mighty,
who is called
His Sister’s lover, will we laud.
5 His Mother’s suitor I address. May he who loves his Sister hear,
Brother of Iudra, and my Friend.
6 May the sure-footed goats come nigh, conveying Pushan on
his car,
The God who visiteth mankind.
HYMN LVI. Pushan.
Whoso remembers Pushan as eater of mingled curd and meal
Need think no more upon the God.
2 And he is best of charioteers. Indra, the hero’s Lord, allied
With him as Friend, destroys the foes.
3 And there the best of charioteers hath guided through the
speckled cloud
The golden wheel of Sira’s car.
4 Whate’er we speak this day to thee, Wise, Wondrous God
whom many praise,
Give thou fuliilment of our thought.
5 Lead on this company of ours, that longs for kine, to win the spoil:
Thou, Pdshan, art renowned afar.
6 Prosperity we crave from thee, afar from sin and near to wealth,
Tending to perfect happiness both for to-moirow and*'to-day.
4 His Sisters lover: according to Sftyana, Pushan’s sister is Ushas or Dawn.
5 His Mother's suitor: S&yaua explains mdttir didh islium as rdtreh patim ,
lord or husband of Night. Probably Suryft is intended. See Berga’igne, Za
Religion Vidique , II. 428. Compare also Book VI. 48. 8. Hr other of Indra :
as an Aditya or son of Aditi.
6 Sure-footed: nisrimbMk: this word does not occur elsewhere and its
meaning is uncertain. Wilson renders it ‘harnessed/ and other explanations
have been proposed, but as Dr. Muir observes : ‘All seems guess work/
1 Hater of mingled curd and meal: harambMt; Icarambhd was some soft
food, a sort of gruel, offered especially to Pdshan.
I have followed Professor Ludwig in my translation of this difficult passage,
the meaning seeming to be that in setting before Pdshan the food that he loves
the worshipper has done all that is necessary to secure his help. S&yana’s expla¬
nation is much the same if ‘ a God’ be substituted for ‘ the God * in line 2, that
is, Pdshan alone is sufficient: the worshipper need think upon no other God.
3 Pushan seems to be intended. He is said to have driven the Sun’s wheel
parusht f/dvi, literally, ‘ in the brindled bull/ meaning apparently, the speck¬
led cloud, or train of variegated clouds. ‘ He, the impeller, the chief of
charioteers (Pushan), ever urges on that golden wheel (of his car) for the radi-'
ant sun/—Wilson. Others think that the verse refers to Indra’s pressing ’
down the wheel of the Sun from the mountain of cloud and bringing back the
light, See Peterson, Hymns from the Rigveda , p. 171,
nmN ed-i
nwvsDA. w
HYMN LVII. Indra and Pdshatt*
Indra and Pdshatx will we call for friendship and prosperity
And for the winning of the spoil.
2 One by the Soma sits to drink juice which the mortar hath
expressed:
The other longs for curd and meal.
3 Goats are the team that draws the one: the other hath Bay
Steeds at hand;
With both of these he slays the bends.
4 When Indra, wondrous stamg, brought down the streams, the
mighty water-floods,
Pushan was standing by his side. m
5 To this, to Pushan’s favouring love, and Indra’s, may we elosely
cling,
As to a tree’s extended bough.
6 As one who drives a car draws in his reins, may we draw
Pushan near,
And Indra, for our great success.
HYMN LVIII. Pushan.
Like heaven art thou: one form is bright, one holy, like Day
and Night dissimilar in colour.
All magic powers thou aidest, self-dependent! Auspicious be
thy bounty here, 0 Pushan.
2 Goat-borne, the guard of cattle, he whose home is strength,
inspirer of the hymn, set over all the world;
, Brandishing here and there his lightly-moving goad, beholding
every creature, Pushan, God, goes forth.
3 0 F&shan, with thy golden ships that travel across the ocean,
in the air’s mid-region,
Thou goest on an embassy to Surya, subdued by love, desirous
of the glory.
3 The fiends: the Vritras, the demons of drought, or enemies In general.
1 One holy: *venerable.’—Wilson. This is apparently a euphemism for
‘dark.’ Pushan is here regarded as the Sun present by day and even in his
absence regulating the nighfc also. According to Professor Ludwig, he is re¬
presented as the summer Sun and the winter Sun. Thou aidest: * thou exer¬
cises t.*—Muir.
3 Subdued by love: of Stiry4, the daughter of the Sun. See YI. 49, 8. Of
the glory : of winning Sary4 for his bride.
628 TEE HYMXS OF [BOOK YT,
4 Near kinsman of the heaven and earth is Pushan, liberal. Lord
of food, of wondrous lustre,
Whom strong and vigorous and swiftly-moving, subdued by
love, the Deities gave to Sfiryfi.
HYMN LIX. Indra-Agni,
X will declare, while juices flow, the manly deeds that ye
have done:
Your Fathers, enemies of Gods, were smitten down, and, Indra-
Agni, ye survive.
2 Thus, Indra-Agni, verily your greatness merits loftiest praise.
Sprung from one common Father, brothers, twins are ye; your
Mother is in every place.
3 These who delight in flowing juice, like fellow horses at their
food,
‘ Indra and Agni, Gods armed with the thunderbolt, we call this
day to come with help.
4 Indira and Agni, Friends of Law, served with rich gifts, your
speech is kind
To him who praises you while these libations flow : that man,
0 Gods, ye ne’er consiunA
5 What mortal understands, 0 Gods, Indra and Agni, this
your way 1
One of you, yoking Steeds that move to every side, advances
in your common car.
4 The Deities gave to Stiry 4: 'the formula of the verse gives the idea
rather of a birth than of a marriage. But Piiahan is the lover of his mother,
VI. 55. 5 ; SiiryA then might be the spouse as well as the mother of Pfishan.
She is doubtlessly also the sister with whom Pfishan is united, VI. 55. 4. 5.’—
Bergaigne, La Religion VSdique, II. 428.
1 Your Fathers . were sm itten down: hatftso vdm pitdro; the meaning is
obscure. S&yana explains pitdro as Awuras or demons, deriving the word from
a root p^ to injure: * The Pitris the enemies of the gods, have been slain by
you.’—Wilson. Prof Grassmann reads, eonjeeti.- 11 ’ 1 * * 4 5 X '*« ins¬
tead of the unsuitable pitaro' Gods of an elder ■.:■■■■ ■' Indra
and Agni, appear to be intended, and the word*- ! i ■ ■■■'%■ bear
any other meaning. Hat ft so then would mean, f not were slain/ but were struck
down, degraded, and deprived of their power, like the earlier Hellenic Gods,
Professor Ludwig suggests other possible explanations. See also Bergaigne,
La Religion Wdique, IIL 75, and Ehni, Per Mythus des Yama, p f 80,
, 2 One common Father: Dyaus. \--p- y > ^lyana, Prajfipath *
Your Mother: Aditi, infinite . : \ ■ - ■■ ; according to Sfiyapa, ,
identified with the wide-extended earth- But see Hhni, Der Mythus des"
Yama, p. 79.
4 Ye ne’er consume: Prof. Ludwig suggests the reading bkartsatkah , f threa¬
ten/ instead of bhasdtah.
5 One of you : Indra, as the Sun, whose horses here are the spreading
beams of light, pursues his appointed way through heaven,
MtMN 0&J TEE BIG VEDA. m
6 First, ludra-Agui, hath this Maid come footless unto those
with feet.
Stretching her head and speaking loudly with her tongue,, she
hath gone downward thirty steps.
7 E’en now, O Indra-Agni, men hold in their arms and stretch
their bows,
, Desert us not in this great fray, in battles for the sake of kina.
8 The foeman’s sinful enmities, Indra and Agni, vex me sore.
Drive those who hate me far away, and keep them distant
from the Sun.
9 Indra and Agni, yours are all the treasures of the heavens
and earth.
Here give ye us the opulence that ^prospers every living man-
10 0 Indra Agni, who accept the laud, and hear us for our praise,
Come near us, drawn by all our songs, to drink of this our
Soma juice.
HYMN LX. Indra-Agni.
He slays the foe and wins the spoil who worships Indra and
Agni, strong and mighty Heroes,
Who rule as Sovrans over ample riches, victorious, showing
forth their power in conquest.
2 So battle now, 0 Indra and thou, Agni, for cows and waters,
sunlight, stolen Mornings.
Team-borne, thou makest kine thine own, 0 Agni, thou,
Indra, light, Dawns, regions, wondrous waters.
3 With Vritra-slaying might, Indra and Agni, come, drawn by
homage, O ye Yritra-slayers.
Indra and Agni, show yourselves among us with your supreme
and unrestricted bounties.
6 This Maid: the text has only the feminine pronoun iydm (haec) ; Ushas
or Dawn is intended. Footless : moving unsupported in the sky. Of. I. 152. 3.
Stretching her head: according to one of S&yana’s explanations, * having,
abandoned the head, being herself headless,’ which is hardly consistent with
what follows. Thirty steps: the thirty divisions of the Indian day and night
through which Dawn passes before she reappears. But cf. I. 123. 8,
7 The hymn is a prayer for aid in a fray.
2 Stolen Mornings: the Dawns and light that have been carried away and
concealed by the Panis or demons of darkn ess.
3 Vritra-slaying : or, generally, * foeman-slaying/
mo THE IIYMNS OF [BOOK VI
4 I call the Twain whose deeds of old have all been famed in
ancient days :
0 Indra Agni, harm us not.
5 The Strong, the scattevers of the foe, Indra aud Agni, we
invoke;
May they be kind to one like me. i
’6 They slay our Arya foes, these Lords of heroes, slay our Dasa
foes:
And drive our enemies away.
7 Indra and Agni, these our songs of praise have sounded*
forth to you :
Ye who bring blessings ! drink the juice.
8 Come, Indra-Agni, with? those teams, desired of many, which
ye have,
0 Heroes, for the wershtpper.
9 With those to this libation poured, ye Heroes, Indra-Agni,
come:
Come ye to drink the Soma juice.
10 Glorify him who compasses all forests with his glowing flame,
And leaves them blackened with his tongue.
11 He who gains Indra’s bliss with fire enkindled finds an easy
way
Over the floods to happiness.
12 Give us fleet coursers to convey Tndra and Agni, and bestow
Abundant strengthening food on us.
13 Indra and Agni, I will call you hither and make you joyful
with the gifts I offer.
Ye Twain are givers both of food and riches: to win me
strength and vigour I invoke you.
14 Corue unto us with riches, come with wealth in horses and
in kine,
Indra and Agni, we invoke you both, the Gods, as Friends for
friendship, bringing bliss.
15 Indra and Agni, hear his call who worships with libations
poured.
Come and enjoy the offerings, drink the sweetly-flavoured
Soma juice.
10 Glorify; addressed to the stotar or praise-singer.
11 Over the floods : the dangers and troubles that bar his way.
12 To convey Indra and Agni: to bring you, Indra and Agni, to our sacrifice.
BYMJST 610
TEE RTGVBDA. 631
HYMN LXI. Sarasvati.
To Vadhryasva when, he worshipped her with gifts she gave
fierce Divod&sa, canceller of debts.
Consumer of the churlish niggard, one and all, thine, O
Sarasvati, are these effectual boons.
2 She with her might, like one who digs for lotus-stems, hath
burst with her strong waves the ridges of the hills. ^
Let us invite with songs and holy hymns for help Sarasvati who
slayeth the P<Lr&vatas.
3 Thou castest down, Sarasvati, those who scorned the Gods,
the brood of every Bri>aya skilled in magic arts.
Thou hast discovered rivers for the tribes of men, and, rich in
wealth ! made poison flow away* from them.
4 May the divine Sarasvati, rich in her wealth, protect us well,
Furthering all our thoughts with might ;
5 Whoso, divine Sarasvati, invokes thee where the prize is set,
Like Indra when he smites the foe.
6 Aid us, divine Sarasvati, thou who art strong in wealth and
power:
Like Pushan, give us opulence.
7 Yea, this divine Sarasvati, terrible with her golden path,
Foe-slayer, claims our eulogy.
8 Whose limitless unbroken flood, swift-moving with a rapid
rush,
Comes onward with tempestuous roar.
9 She hath spread us beyond all foes,beyond her Sisters, Holy One,
As.Sdrya spreadeth out the duys.
1 Vadhryasva: a celebrated Rishi. See X. 69. She: Sarasvati, the River-
Goddess. Cave: as a son. Canceller of debts: .icnm':mg. bv his birth, the
debt which his father owed to his progenitors. rh<: obligation of
begetting a son who should perforin the ceremonies which they require.
Churlish niggard: who offers no sacrifices. The meaning of avasdm is uncer¬
tain. S&yana explains it as ‘gratifying himself only ’ Professor Ludwig
regards it as compounded of a + vasd = thin or meagre. These effectual boons:
the gift of a son.
2 She: Sarasvati as the river. The description given in the text can hardly
apply to the small stream generally known under that name*, and from this
and other passages which will be noticed as they occur it seems probable that
Sarasvati is also another name of Sindhu or the Indus. See Zimmer, Altm*
disches Leben , pp. 6 ff. Pdrdvatas : see V. 52. 11.
3 Every Brimya : every demon like TBrisaya, who is said to have been the
father of Vritra. See I. 93. 4. Rich in wealth: vljiaioati: according to
Sttyana, ‘ giver of sustenance.’
9 Eer Sisters: the other rivers of the Panj&b.
m MB' HYMNS OF [BOOK YL
10 Yea, she most dear amid dear streams, Seven-sistered, graciously
inclined,
Saras vat! hath earned our praise.
11 Guard us from hate Saras vat!, she who hath filled the realms
of earth,
And that wide tract, the firmament!
12 Seven-sistered, sprung from threefold source, the Five Tribes*
prosperer, she must he,
Invoked in every deed of might.
13 Marked out by majesty among the Mighty Ones, in glory swift¬
er than the other rapid Streams,
, Created vast for victory like a chariot, Sarasvati must be ex¬
tolled by every sage. *
14 Guide us, Sarasvati, to glorious treasure: refuse us not thy
milk, nor spurn us from thee.
Gladly accept our friendship and obedience : let us not go from
! thee to distant countries.
_ HYMN LXII. Asving.
I laud the Heroes Twain, this heaven’s Controllers : singing
with songs of praise I call the Asvins,
Fain in a moment, when the moms are breaking, to part the
earth’s ends and the spacious regions.
2 Moving to sacrifice through realms of lustre they light the
radiance of the car that bears them.
Traversing many wide unmeasured spaces, over the wastes ye
pass, and fields, and waters.
3 Ye to that bounteous path of yours, ye mighty, have ever
borne away our thoughts with horses,
Mind-swift and full of vigour, that the trouble of man who
offers gifts might cease and slumber.
12 Sprung from threefold source: ‘abiding in the three world)*/ that is,
pervading heaven, earth, and hell, according to S&yana, like Oangft in later
times.
I To part the earth’s ends: as heralds of light to define the limits of earth
and sky and so separate one from the other.
. 3 This stanza is very obscure. S&yana’s paraphrase is inconsistent with
the plain meaning of several of the words of the text. * Fierce Aswins, from
that humble mansion to which (you have repaired), you have ever "borne with
ypur desirable horses, as swift as thought, the pious worshippers in some
manner (to heaven): Let the injurer of the liberal man (be consigned by
you) to (final) repose/— Wilson.
THE RIG VEDA.
HYMN 62.]
633
. 4 So ye, when ye have yoked your ehariot-liorses, come to the
hymn of the most recent singer.
Our true and ancient Herald Priest shall bring you, the Youth¬
ful, bearing splendour, food, and vigour.
5 With newest hymn I call those Wonder-Workers, ancient and
brilliant, and exceeding mighty,
Bringers of bliss to him who lauds and praises, bestowing
varied bounties on the singer.
6 So ye, with birds, out of the sea and waters bore Bhujyu, son
of Tugra, through the regions.
Speeding with wingM steeds through dustless spaces, out of
the bosom of the flood they bore him.
7 Victors, car-borne, ye rent the rofk asunder; Bulls, heard the
calling of the eunuch’s consort.
Bounteous, ye filled the cow with milk for Sayu: thus, swift
and zealous Ones, ye showed your favour.
8 Whate’er from olden time, Heaven, Earth! existeth, great
object of the wrath of Gods and mortals,
Make that, Adityas, Vasus, sons of Rudra, an evil brand to
one allied with demons.
9 May he who knows, as Varuna and Mitra, air’s realm, ap¬
pointing both the Kings in season,
Against the secret fiend cast forth his weapon, against the
lying words that strangers utter.
10 Come to our home with friendly wheels, for offspring; come
on your radiant chariot rich in heroes.
Strike off, ye Twain, the heads of our assailants who with
man’s treacherous attack approach us.
11 Come hitherward to us with teams of horses, the highest and
the midmost and the lowest.
Bountiful Lords, throw open to the singer the doors e’en of
the firm-closed stall of cattle.
6 Rhujyu: see 1.116, 3—5.
7 The eunuch's consort .* Vadhrimatl. Se eJ^llSrTS. Sayu : see I. 316. 22.
9 Mitra and Varuna appear liere-as^comprehended in a third God, who
must be the Asura Dyaus. Ide,^comprising the heaven of night as well as the
heaven of day, assigns to Mitra and Varuna the charge, respectively of day
and night. See Ludwig’s Commentary.
10 For offspring: tdnaydya; to give us offspring. The second line of the
stanza might be rendered ; 1 Turn back, ye Twain, the heads, with secret on¬
slaught, even of those who seek to harm the mortal.’
11 The highest and the midmost or the lowest: or, as Professor Ludwig trans¬
lates ; 1 the earliest, the midmost, and the latest.*
m THE HYMNS OF [BOOK VT,
HYMN LXI1L Asvins.
Where hath the hymn with reverence, like an envoy, found
both fair Gods to-day, invoked of many—
Hymn that hath brought the two N&satyas hither? To this
man’s thought be ye, both Gods, most friendly.
2 Come readily to this mine invocation, lauded with songs, that
ye may drink the juices.
Compass this house to keep it from the foeman, that none
may force it, either near or distant.
3 Juice in wide room hath been prepared to feast you: for you
the grass is strewn, most soft to tread on.
With lifted bands your servant hath adored you. Yearning
for you the press-stones shed the liquid,
4 Agni uplifts him at your sacrifices: forth goes the oblation
dropping oil and glowing.
Up stands the grateful-minded priest, elected, appointed to
invoke the two N&satyas.
5 Loris of great wealth! for glory Surya’s Daughter mounted
your car that brings a hundred succours.
Famed for your magic arts were ye, magicians i amid the race
of Gods, ye dancing Heroes !
6 Ye Twain, with these your glories fair to look on, brought, to
win victory, rich gifts for Siiry&.
After you flew your birds, marvels of beauty: dear to our
hearts I the song, well lauded, reached you.
7 May your winged coursers, best to draw, Nasatyas 1 convey
you to the object of your wishes.
Swift as the thought, your car hath been sent onward to food
of many a sort and dainty viands.
8 Lords of great wealth, manifold is your bounty: ye filled our
cow with food that never faileth.
Lovers of sweetness 1 yours are praise and singers, and poured
libations which have sought your favour.
2 Either' near or distant: neighbour or stranger.
3 In wide room : where there is ample space for the sacrificial ceremonies.
5 Sikya's Daughter; see I. 116. 17. Dancing Heroes: ye who dance
through the air. Cf, VIII. 20. 22, and f Day’s harbinger comes dancing from
tlio Gust (Milton—Song On May Morning).
6 Mich gifts for Siiri/d: who chose the Asvins to be her husbands.
the mar eda.
HYMN 64 .]
635 '
9 Mine were two mares of Puraya, brown, swift-footed; a hun¬
dred with Sum; d ha, food with Peruk.
Sanda gave ten gold-decked and well-trained horses, tame and
obedient and of lofty stature.
10 N&satyas ! Purupanthls offered hundreds, thousands of steeds
to him who sang your praises,
Gave, Heroes ! to the singer Bbaradvaja. Ye Wonder-Workers,
let the fiends be slaughtered.
11 May I with princes share your bliss in freedom.
HYMN LXIV. Pawn.
The radiant Dawns have risen up for glory, in their white
splendour like the waves of waters.
She maketh paths all easy, to travel, and, rich, hath
shown herself benign and friendly.
2 We see that thou art good : far shines thy lustre; thy beams,
thy splendours have flown up to heaven.
Decking thyself, thou makest bare thy bosom, shining in
majesty, thou Goddess Morning.
.3 Bed are the kine and luminous that bear her the Blessed One
who spreadeth through the distance.
The foes she chaseth like a valiant archer, like a swift warrior
she repelleth darkness.
4 Thy ways are easy on the hills: thou passest Invincible . r
Self-luminous! through waters.
So lofty Goddosa with thine ample pathway, Daughter of
Heaven, bring wealth to give us comfort.
9 This and the following stanza eulogize the liberality of several wealthy
inatitutors of sacrifice ; but it is difficult to make out what were the gifts
they gave as the verses are filled with epithets without nouns. Vadave,
mares, suits the dual epithets rijr& 3 and ragkv% brown and swift After satdm,
a hundred, Sayana supplies gdvah, cows. Instead of ‘ well-trained * Sfty ana’s
rendering is ‘handsome,* and he supplies axvdn, ‘horses/ or mthdn , ‘ chariots*
for the absent noun. * Obedient, gallant, and well-favoured servants * would
represent his rendering of the last half-line of the stanza. The translations
given by Professors Ludwig and Grassmann differ from each other and from
Sftyapa’s version. As Professor Wilson remarks : ‘ If we render the stanza
literally, it is utterly unintelligible: the greater part of the Siikta is very
obscure/ Puraya, Sumidha, and Peruka are the names of liberal patrons.
10 PurupantMs: another of these generous nobles. In this case asmnrfm,
of horses, appears in the text.
11 Your bliss; the felicity which the Asvins bestow.
1 Dawns : the plural may be honorific, or may signify Dawn and her rays
of light.
3 Warrior .* borne on a chariot.
4 Through waters : of the firmament*
m TE& EYMNS OF [BOOK VI
& Dawn, bring me wealth: untroubled, with thine oxen thou
bearest riches at thy will and pleasure;
Thou who, a Goddess, Ohjld of Heaven, hast shown thee
lovely through bounty when we called thee early.
?6 As the birds fly forth from their resting-places, so men with
store of food rise at thy dawning.
Yea, to the liberal mortal who remameth at home, 0 God¬
dess Dawn,jnuch good thou bringest.
HYMN LXV. Dawn.
Shedding her light on human habitations this Child of Heaven
hath called us from our slumber;
She who at night-time with her argent lustre hath shown her¬
self e’en through the shades of darkness.
2 All this with red-rayed steeds have they divided: the Dawns
on bright cars shine in wondrous fashion.
They, bringing near the stately rite’s commencement, drive
far away the night’s surrounding shadows.
3 Dawns, bringing hither, to the man who worships, glory and
power and might and food and vigour,
Opulent, with imperial sway like heroes, favour your servant
and this day enrich him.
4 Now,is there treasure for the man who serves you, now for the
hero, Dawns ! who brings oblation;
Now for the singer when he sings the praise^song. Even to
one like me ye brought aforetime*.—-—
5 0 Dawn who standest;**^ ridges, Angirases now
praise thy^allCblcattle.
TjYithr^rayer and holy hymn they burst them open : the
heroes’ calling on the Gods was fruitful.
$ This stanza occurs in a hymn to Dawn ascribed to the Rishi Kakshiv&n*
I. 124. 12. With store r * / ?■ '' iV^VV ‘enjoying or "sharing food,’ is
explained by S&yana as ■' : .' ■ ■*' » have to gain their sustenance.’
The wealthy may be meant, who share their store with others and must work
to replenish it. {The liberal mortal .* the man who sacrifices to the Gods. To
bring out this meaning more clearly the last line may be translated : * To him
who stays at home and pours oblations, 0 Goddess Dawn, thou givest ample
riches.’ -
1 At night-time: an allusion, perhaps, to the ‘ false dawn* before the
appearance of the real dawn, although this faint glimmer can hardly be called
lustre. Or the light of stars may be intended, as belonging to Dawn rather
than to Night.
2 All this . have they divided: separated light from darkness. The
stately rite : the Agnihotra, or great morning sacrifice.
5 Angirases here praise: ‘What we are doing here is in reality only a
repetition of what the Anghasas did in ancient times,*—Ludwig.
HYMN 66.] THE RIGVEDA, 637
6 Shine on us as of old, thou Child of Heaven, on him, rich
Maid ! who serves like Bharadvaja.
Give to the singer wealth with noble heroes, and upon us bestow
wide-spreading glory.
HYMN LXVL M*ruts.
E’en to the wise let that be still a wonder to which the gene¬
ral name of Cow is given.
The one hath swelled among mankind for milking: Prisni
hath drained but once her fair bright udder.
2 They who like kindled flames of fire are glowing, the Maruts,
twice and thrice have waxen mighty.
Golden and dustless were their ears, invested with their great
strength and their heroic vigour.
3 They who are Sous of the rain-pouring Eudra, whom the long-
lasting One had power to foster:
The Mighty Ones whose germ great Mother Prisni is known
to have received for man’s advantage.
4 They shrink not from the birth ; in this same manner still
resting there they purge away reproaches.
When they have streamed forth, brilliant, at their pleasure,
with their own splendour they bedew their bodies.
5 Even those who bear the brave bold name of Maruts, whom
not the active quickly wins for milking.
Even the liberal wards not off those fierce ones, those who are
light and agile in their greatness.
6 Bharadvaja: the great ancestor of the priestly family of which the Eishf
of the hymn was a member.
1 This meaning may be that while tilings of different nature are designated
by the name of Cow, all that is so called has a claim to our wonder and ad¬
miration. The Cow of earth yields her milk frequently and in abundance:
Prisni, the Cow of the firmament, has given milk but once, when she brought
forth her offspring, the Maruts. f Once only Prisni’s milk was shed : no second,
after this, is born’ (YI, 48. 22), Sly ana’s interpretation is utterly inconsistent
with the plain meaning of the words of the text.
2 Tioice and thrice : perhaps in relation to earth and heaven, and to earth,
firmament, and heaven,
4 Still resting there ; while yet unborn they free their mother from .the
reproach of barrenness,.
5 Wins for milking : persuades to grant his petitions,' The^ version of the:
second line is merely conjectural as the meaning of dauv^ VwphmH v y
Sayana nn^stctirfh, robbers) is unknown. { The liberal donor: ■ . ■ - ■ "■ y
Maruts who are otherwise in their might the resistless plunderers (of their
wealth),’—Wilson,
638 TUB HYMXS OF l&oox VI
6 When, strong in strength and armed • with potent weapons,
they had united well-formed earth and heaven,
Eodasi stood among these furious Heroes like splendour shin¬
ing with her native brightness*
, 7 No team of goats shall draw your ear, 0 Maruts, no horse;
no charioteer be he who drives it.
Halting not, reinless, through the air it travels, speeding
along its paths through earth and heaven.
8 None may obstruct, none overtake, 0 Maruts, him whom ye
succour in the strife of battle
For sons and progeny, for kine and waters: he bursts the cow-
stall on the day of trial.
9 Bring a bright hymn to praise the band of Maruts, the Singers,
rapid, strong in native vigour,
Who conquer mighty strength with strength more mighty:
earth shakes in terror at their wars, 0 Agni,
10 Bright like the flashing flames of sacrifices, like tongues of fire
impetuous in their onset,
Chanting their psalm, singing aloud, like heroes, splendid from
birth, invincible, the Maruts.
11 That swelling band I call with invocation, the brood of Budra,
armed with glittering lances.
Pure hymns are meet for that celestial army: like floods and
mountains have the Strong Ones battled.
HYMN LXVII. Mitra-Varuna.
Now Mitra-Yaruna shall be exalted high by your songs, noblest
of all existing;
They who, as ’twere with reins are best Controllers, unequalled
with their arms to check the people.
6 United: by obscuring the horizon with cloud and rain.
7 No feeble or ordinary team must convey you ; no common charioteer
must drive your chariot.
8 Bursts the cow-stall: carries away the enemy’s cattle.
10 Singing aloud: f causing their opponents to tremble/ according to S&ynna,
who derives the word from the root dhU, to shake. Derived from dhvun , to
sound, dhimayah means singers, musicians, minstrels, leaders of the wild music
of the wind and storm (sturmer.—Ludwig). See Vedische Studien, I. 269.
11 Like floods and mountains : perhaps, with the impetuosity of rushing
waters and the firm strength of mountains. But the meaning of this last
half-line, as of many other passages of the hymn, is very obscure.
The hymn has been translated and thoroughly discussed by Peter von Bradke
(Festgruss an R. von Roth, 1893, pp. 117-125). Bee also Vedic Hymns I
368—372 (Sacred Books of the East, XXXII). ^ ?
HYMN 67 .]
Tint JUGYEDA.
m
2 To you Two Gods is this my thought extended, turned to the
sacred grass with loving homage.
Give us, 0 Mitra-Varuna, a dwelling safe from attack, which
ye shall guard, Boon-Givers 1
3 Come hither, Mitra-Varuna, invited with eulogies and loving
adoration,
Ye who with your own might, as Work-Controllers, urge even
men who quickly hear to labour.
4 Whom, of pure origin, like two strong horses, Aditi bore as
babes in proper season,
Whom, Mighty at your birth, the Mighty Goddess brought
forth as terrors to the mortal foeman.
5 As all the Gods in their great joy*and gladness gave you with
one accord your high dominion,
As ye surround both worlds, though wide and spacious, your
spies are ever true and ne’er bewildered.
6 So, through the days maintaining princely power, ye prop the
height as ’twei'e from loftiest heaven.
The Star of all the Gods, established, filleth the heaven and
earth with food of man who liveth.
7 Take the strong drink, to quaff till ye are sated, when he &nd
his attendants fill the chamber.
The young Maids brook not that none seeks to win them, when,
Quickeners of all! they scatter moisture.
8 So with your tongue come ever, when your envoy, faithful
and very wise, attends our worship.
Nourished by ^holy oil I be this your glory: annihilate the
sacrificer’s trouble.
9 When, Mitra-Varuna, they strive against you and break the
friendly laws ye have established,
They, neither Gods nor men in estimation, like Api’s sons have
godless sacrifices.
5 Your spies : messengers or angels, probably the rest of the Adityas. See
I. 25. 13.
6 The height; the high ridge or summit of heaven. The Star of all the
Gods ; representing all the Gods : the Sun. He draws up the waters, which
descend to fertilize the earth.
7 He: the worshipper ; or, perhaps, Soma, The chamber: of sacrifice.
The Young Maids: the water, necessary for the preparation of the Soma libation,
is ready and impatiently waiting to be used.
8 With your tongue: Agni, by whose tongue of fire they consume the obla¬
tions Your envoy: Agni.
9 Like Apts sons : { sons of the Waters.*—Grassmann. The meaning is un¬
certain. Godless sacrifices; unattended by Gods, and therefore fruitless.
640 THE HYMNS OF [.BOOK YL
10 When singers in their song uplift their voices, some chant the
Nivid texts with steady purpose.
Then may we sing you lauds that shall be fruitful: do ye not
rival all the Gods in greatness ?
11 0 Mitra-Varuna, may your large bounty come to us hither,
near to this our dwelling,
When the kine haste to us, and when they harness the fleet-
foot mettled stallion for the battle.
HYMN LXVIII. Indra-Varuna.
His honouring rite whose grass is trimmed is offered swiftly
to you, in Manu’s wise, accordant,
The rite which Indra-Varuna shall carry this day to high
success and glorious issue.
2 For at Gods’ worship they are best through vigour; they have
become the strongest of the Heroes;
With mighty strength, most liberal of tbe Princes, Chiefs of
the host, by Law made Vritra’s slayers.
3 Praise those Twain Gods for powers that merit worship, Indra
and Varuna, for bliss, the joyous.
One with his might and thunderbolt slays Vritra; the other
• as a Sage stands near in troubles,
4 Though dames and men have waxen strong and mighty, and
all the Gods self-praised among the Heroes,
Ye, Indra-Varuna, have in might surpassed them, and thus
were ye spread wide, 0 Earth and Heaven.
5 Righteous is he, and liberal and helpful who, Indra-Varuna,
brings you gifts with gladness.
That bounteous man through food shall conquer foemen, and
win him opulence and wealthy people.
6 May wealth which ye bestow in food and treasure on him who
brings you gifts and sacrifices,
Wealth, Gods ! which breaks the curse of those who vex us,
be, Indra-Varuna, e’en our own possession.
10 Nivid texts: short formularies of invocation inserted in a liturgy.
11 When the kine haste to us: when the cattle of the men whom we are
about to attack are ready and eager to be carried off. S&yana’s interpretation
of the last line is totally different: ( when (your) praises are’uttered, and the
sacrificers add in the ceremony the Soma that inspires straightforwardness
and resolution, and is the showerer (of benefits).’—Wilson.
~ 3 /« troubles: ‘in deeds of might/—Ludwig. ‘With snares, or nooses/
according to Professor Geldner, Vedische Studicn, X. 142.
4 Self-praised * on account of their own deeds, or their own nature.
HYMN 69 .] TEE R1GVEDA . 6«
7 So also, Indra-Varuna, may our princes have riches swift to
save, with Gods to guard them—
They whose great might gives victory in battles, and their
triumphant glory spreads with swiftness.
S Indra and Varuna, Gods whom we are lauding, mingle ya
wealth with our heroic glory.
May we, who praise the strength of what is mighty, pas3
dangers, as with boats we cross the waters.
€ Now will I sing a dear and far-extending hymn to Varuna
the God, sublime, imperial Lord,
Who, mighty Governor, Eternal, as with flame, illumines both
wide worlds with majesty and power.
10 True to Law, Indra-Varuma, dripjkers of the juice, drink this
pressed Soma which shall give you rapturous joy.
■ Your chariot cometh to the banquet of the Gods, to sacrifice,
as it were home, that ye may drink.
11 Indra and Varuna. drink your fill, ye Heroes, of this in¬
vigorating sweetest Soma.
This juice is shed by us that ye may quaff it: on this trim¬
med grass be seated, and rejoice you.
HYMN LXIX. Indra-Vishnu,
Indra and Vishnu, at my task’s completion I urge you on
with food and sacred service.
Accept the sacrifice and grant us riches, leading us on by
unobstructed pathways.
2 Ye who inspire all hymns, Indra and Vishnu, ye vessels who
' contain the Soma juices,
May hymns of praise that now are sung address you, the lauds
that are recited by the singers.
3 Lords of joy-giving draughts, Indra and Vishnu, come, giving
gifts of treasure, to the Soma.
With brilliant rays of hymns let chanted praises, repeated
with the lauds, adorn and deck you.
8 Of what is mighty : apparently, riches.
9 This stanza, in honour of Varuna alone, appears to be the beginning of
another hymn. Professor Grassmann. banishes stanzas 9 and 10 to his Ap¬
pendix.
1, At my task's completion ; when all arrangements for the sacrifice have
been made,
%>Who .inspire: -literally,. ‘ the generators/ janittfrd, By the singers ; or,
* with laudations/ -
a
642 HYMNS 01 [BOOK TI r
s 4-May your foe-conquering horses bring you hither, Indra and
Vishnu, sharers of the banquet.
Of all our hymns accept the invocations: list to my prayers
and hear the songs I sing you.
£ This your deed, Indra-Vishpu, must be lauded; widely ye
strode in the wild joy of Soma.
< Ye made the firmament of larger compass, and made the
regions broad for our existence.
,6 Strengthened with sacred offerings, Indra-Vishnu, first eaters,
served with worship and oblation,
Fed with the holy oil, vouchsafe us riches r ye are the lake,
the vat that holds the Soma.
:7 Drink of this meath, 0 Jfndra, thou, and Vishnu; drink ye
your.fill of Soma, Wonder-Workers.
The sweet exhilarating juice hath reached you. Hear ye my
prayers, give ear unto my calling.
*8 Ye Twain have conquered, ne’er have ye been conquered ;
never hath either of the Twain been vanquished.
* Ye> Indra-Vishnu, when ye fought the battle, produced this
infinite with three divisions.
HYMN LXX. Heaven and Earth.
: Filled full of fatness, compassing all things that be, wide,
spacious, dropping meath, beautiful in their form,
The Heaven and the Earth by Varuna’s decree, unwasting,
rich in germs, stand parted each from each.
2 The Everlasting Pair, with full streams, rich in milk, in their
pure rule pour fatness for the pious man.
Ye who are Regents of this world, 0 Earth and Heaven, pour
, into us the genial flow that prospers men.
3 Whoso, for righteous life, pours offerings to you, 0 Heaven
and Earth, ye Hemispheres, that man suceeds.
8 Produced this : brought into existence the world with all its crea¬
tures, the three divisions being heaven, firmament, and earth. See Professor
Wilson s note for S&yana’s explanation of the passage.
The deities are Dy&v&prithivf, that is Dyaus, Heaven, and Pritliivt, Earth,
combined in a compound dual.
■ * of fatness-; containing ghrita, gM f clarified butter, fatness in general*
especially the fertilizing rain.
, a Hemispheres; dhishane ; two bowls, * Firm-set;—WUson, &u Lem :
m the course of nature. 9
THE MOV EDA.
MYUN 71.1
He in his seed is born again and spreads by Law : from you
flow things diverse in form, but ruled alike.
J 4 Enclosed in fatness, Heaven and Earth are bright therewith ;
they mingle with the fatness which they still increase.
* Wide, broad, set foremost at election of the priest, to them
the singers pray for bliss to further them.
■ 5 May Heaven and Earth pour down the balmy rain for us,
balm-dropping, yielding balm, with balm upon your path,
Bestowing by your Godhead sacrifice and wealth, great fame
and strength for us and good heroic might.
6 May Heaven and Earth make food swell plenteously for tys,
all-knowing Father, Mother, wondrous iu their works.
Pouring out bounties, may, in union, both the Worlds, all-
beneficial, send us gain, and powei*, and wealth.
HYMN LXXI. . Savitar.
Full of effectual wisdom Savitar the God hath stretched out
golden arms that he may bring forth life.
Young and most skilful, while he holds the region up, thp
Warrior sprinkles fatness over both his hands.
2 May we enjoy the noblest vivifying force of Savitar the God,
that he may give us wealth ;
For thou art mighty to produce and lull to rest the world of
life that moves on two feet and on four.
3 Protect our habitation, Savitar, this day, with guardian aids
around, auspicious, firm and true.
God of the golden tongue, keep us for newest bliss: let not
the evil-wisher have us in his power.
4 This Savitar the God, the golden-handed, Friend of the home,
hath risen to meet the twilight. '
With cheeks of brass, with pleasant tongue, the Holy, he sends
the worshipper rich gifts in plenty.
4 Set foremoat at election of the priest : 'first propitiated at the sacrifice/—
Wilson. _
1 Savitar : the Sun as the great generator or vivifier. Sprinkles fatness :
Professor Ludwig thinks that this may be somewhat ironical. ‘ The god
sprinkles his hands, probably, as a preparation for the hard work which he
is about to perform ; but there is an underlying thought that a good deal of
the fatness [in the shape of fertilizing rain] also falls down to the earth.
4 To meet the twilight: 'at the close of night*—Wilson. Checks of brass;
ciyohaiiuh ; according to S#yana, ' goMen-jawed.
<S44 THE HYMNS OF [BOOK VI,
5 Like a Director, Savitar hath extended his golden arms, exceed¬
ing fair to look on.
He hath gone up the heights of earth and heaven, and made
each monster fall and cease from troubling.
£ Fair wealth, 0 Savitar, to-day, to-morrow, fair wealth produce
for us each day that passes.
May we through this our song be happy gainers, God, of a
fair and spacious habitation;
HYMN LXXIL Indra-Soma,
Great is this might of yours, Indra and Soma: the first high
exploits were your own achivements.
Ye found the Sun, ye found the light of heaven : ye killed all
darkness and the God^ blasphemers.
2 Ye, Indra-Soma, gave her light to Morning, and led the Sun
on high with all his splendour.
Ye stayed the heaven with a supporting pillar, and spread
abroad, apart, the Earth, the Mother,
3 Ye slew the flood-obstructing serpent Vrifcra, Indra and Soma:
Heaven approved your exploit.
Ye urged to speed the currents of the rivers, and many seas
have ye filled full with waters,
& Ye in the unripe udders of the milch-kine have set the ripo
milk, Indra, thou, and Soma.
’ Ye have held fast the unimpeded whiteness within these many-
coloured moving creatures.
5 Yerily ye bestow, Indra and Soma, wealth, famed, victorious,
passing to our children.
Ye have invested men, ye Mighty Beings, with manly strength
that conquers in the battle.
HYMN LXXIII. Brihaspati.
Served with oblations, first-born, mountain-render, Angiras*
son, Brihaspati, the Holy,
With twiee-firm path, dwelling in light, our Father, roars
loudly, as a bull, to Earth and Heaven.
5 A Director ; a priest who directs others. Or, perhaps, * an Invoker/ as
Professor Ludwig suggests. Each monster; every terror of the night. S&yaua’s
interpretation of the last line is totally different : ‘ and, moving along,
delights every thing that is.’—Wilson.
i. Ye in the unripe udders : the unripe, that is raw, udders are contrasted
with the warm milk that is cooked or matured in them, See I. ,62. 9, The
unimpeded whiteness: the milk which is not prevented from flowing. The
polour of the milk is contrasted with the colour of the cows that produce it,
1 Brihaspati'; Lord of Prayer ) the^Deity in whom the action of the worships
MfMN 75.] THE RlGVEDA. MM
. 2 Brihaspati, who made for such a people wide room and verge
when Gods were invocated,
, Slaying his enemies, breaks down their castles, quelling his
foes and conquering those who hate him.
Brihaspati in war hath won rich treasures, hath won, this God,
the great stalls filled with cattle.
Striving to win waters and light, resistless, Brihaspati with
lightning smites the foeman.
BXMN LXXIV. Soma-Rudra,
IIold fast yotir Godlike sway, 0 Soma-Rudra; let these our
sacrifices quickly reach you.
Placing in every house your seven great treasures, bring bless¬
ing to our quadrupeds and bipBds.
2 Soma and Rudra, chase to every quarter the sickness that
hath visited our dwelling.
Drive Nirriti away into the distance, and give Us excellent
and happy glories,
3 Provide, 0 Soma-Rudra, for our bodies all needful medicines
to heal and cure us.
Set free and draw away the sin committed which we have
still inherent in our persons.
4 Armed with keen shafts and weapons, kind and loving, be
gracious unto us, Soma and Rudra,
Release us from the noose of Varuna; keep us from sorrow, in
your tender loving-kindness.
HYMN LX XV. Weapons of War.
' The warrior’s look is like a thunderous rain-cloud’s, when, armed
with mail, he seeks the lap of battle.
Be thou victorious with unwounded body: so let the thickness
of thy mail protect thee. .
2 With Bow let us win kine, with Bow the battle, with Bow be
victors in our hot encounters.
per upon the Gods is personified. See I. 14, 3. Mountain-render: 1 Brihaspati
cleft the mountain* (I. 62. S). Dwelling in light: or, perhaps, in the Sun.
The meaning of prdgharmasdd is uncertain.
2 Such a people: so good a people. When Gods were invocated: in battle.
’ 3 With lightning: or with Sunlight: * with sacred prayers.’—Wilson.'
. 1 Quadrupeds and bipeds: or, * bless all of us, men and four-footed creatures.'
2 Ni/rriti: the Goddess of Death and Destruction.
4 The noose of Vavuna: Varuna, the moral Governor of the world, is repre-
ented as armed with a noose or lasso for the capture and destruction of
the wicked.
m Tin? JFIYMXS OF [BOOK VI.
‘The Bow brings grief and sorrow to the foeman : armed #ith
the Bow may we subdue all regions.
3 Close to his ear, as fain to speak, She presses, holding her
well-loved Friend in her embraces.
' Strained on the Bow, She whispers like a woman—this Bow¬
string that preserves us in the combat.
•4 These, meeting like a woman and her lover, bear, mother-like,
their child upon their bosom,
. May the two Bow-ends, starting swift asunder, scatter, in uni¬
son, the foes who hate us.
5 With many a son, father of many daughters, He clangs and
clashes as he goes to battle.
Slung on the back, pouring his brood, the Quiver vanquishes
all opposing bands and armies.
6 Upstanding in the Car the skilful Charioteer guides his strong
Horses on whithersoe’er he will.
See and admire the strength of those controlling Beins which
from behind declare the will of him who drives.
f Horses whose hoofs rain dust are neighing loudly, yoked to
the Chariots, showing forth their vigour.
With their forefeet descending on the foemen, they, never
flinching, trample and destroy them.
S Car-bearer is the name of his oblation, whereon are laid his
Weapons and his Armour.
So let us here, each day that passes, honour the helpful Car
with hearts exceeding joyful.
'9 In sweet association lived the fathers who gave us life, profound
and strong in trouble,
Unwearied, armed with shafts and wondrous weapons, free,
real heroes, conquerors of armies.
3 She ; the bowstring. Her well-loved fHend: the arrow. Whispers like,a
woman: < twangs like the scream of a woman/—Muir. But the faint sound
made by the string while it is being drawn to the ear is intended. Homer
likens the sound to the voice of a swallow.
4 These: the two ends of the bow. Like a woman and her love r; or, * draw¬
ing close like two women to their lovers.’ Their child: the arrow,
5 Wtih many a son ; the quiver is called the father of sons and daughters,
it is said, because tV v.—’h ~-* r —*~ v- ■ :■ are both masculine and feminine.
8 Car-bearer; * . ?' stand, or truck on which the
chariot is placed when not in use. The word seems in this place to mean also
the oblation offered by the warrior to the ideal war-chariot personified, or. to
a tutelary deity of chariots.
0 There is no verb in this stanza, and the only substantive, pitarah, fathers,
is, explained by both Commentators as p&layitdrak, guards, defenders, that is,
apparently, those who attend the chariot of the chief. Professor Wilson* fob
THE MOVE DA.
HTMN 75.]
Uf
10 The Brahmans, and the Fathers meet for Soma-draughts* and,
graciously inclined, unequalled Heaven and Earth.
Guard us from evil, Pushan, guard us strengthened of Law:
let not the evil-wisher master us.
11 Her tooth a deer, dressed in an eagle’s feathers, hound with"
cow-hide, launched forth, She flieth onward.
There where the heroes speed hither and thither, there may
the Arrows shelter and protect us.
12 Avoid, us thou whose flight is straight, and let our bodies he’
as stone.
May Soma kindly speak to us, and Aditi protect us well.
13 He lays his blows upon their backs, he deals his blows upon
their thighs.
Thou, Whip, who urgest horses, drive sagacious horses in the
fray.
14 It compasses the arm with serpent windings, fending away the’
friction of the bowstring:
So may the Brace, well-skilled in all its duties, guard manfully
the man from every quarter.
15 Now to the Shaft with venom smeared, tipped with deer-horn,
with iron mouth,
Celestial, of Parjanya’s seed, be this great adoration paid.
16 Loosed from the Bowstring fly away, thou Arrow, sharpened
by our prayer.
Go to the foemen, strike them home, and let not one be left alive.
owing Say an a, translates : 4 The guards (of the chariot), revelling in the
savoury (spoil), distributors of food, protectors in calamity, armed with spears,
resolute, beautifully arranged, strong in arrows, invincible, of heroic valour,
robust, and conquerors of numerous hosts.’
10 The Brdhmans and the Fathers; or, perhaps, the sacerdotal Fathers.
The stanza, which is grammatically difficult, seems out of place.
11 Her tooth a deer: the point of the arrow is made of a piece of deer’s
horn attached to the shaft with leather strings. The butt of the arrow is
feathered.
13 He: the whip.
14 It: the brace or guard worn on the archer’s left arm, fastened on with
leather straps.
15 With venom smeared ; by the Laws of Manu, that is, the ideal Code of
the M&navas, Kshatriyas were forbidden to poison their arrows. Arrows ap¬
pear to have been of two kinds, one, the older and less effective, tipped with
de&r-horn, and the other with iron mouth , pointed with ayas, bronze or iron.
Celestial , of Parjanya!s seed ; made of the tall reeds that grow in the -Rains
under the influence of Parjanya the Cod of the rain-cloud.
16 Sharpened by our prayer; 4 whetted by charm/—-Wilson.
m TXE RIG VEDA, [BOOK 71
17 There where the flights of Arrows fall like boys whose locks
are yet unshorn.
Even there may Brahmanaspati, and Aditi protect us well,
protect us well through all our days.
|8 Thy vital parts I cover with thine Armour: with immortality
King Soma clothe thee.
Varuna give thee what is more than ample, and in thy triumph
' may the Gods be joyful.
19 Whoso would kill us, whether he be a strange foe or one of us,
' May all the Gods discomfit him. My nearest, closest Mail is
prayer.
. 17 Like boys whose locks are yet unshorn: ‘ the point of the comparison m
not very obvious, hut it may me$i that the arrows fall where they list, as
hoys before they are left with the lock of hair, before the religious tonsure,
play about wherever they like.’—Wilson. Professor Roth separates visilcM
from Tcumdrft) and translates : ( Where the arrows fly, young and old ; that is,
feathered and unfeathered. *
18 Thj vital parts: the vdrman, or coat of mail, protected the shoulders,
back, chest, and lower parts of the body. If not made of metal, it was
strengthened and adorned with metal of some kind. The Indians in the
army of Xerxes are said by Herodotus to have worn Ufiara airo %v\u)v
7r£7rotrilLtlva } clothes made out of the bark of trees {VII. 65) j but he pro¬
bably meant the common soldiers only, and not the chiefs. For a full des¬
cription of the arms, offensive and defensive, used in Vedic times, see Muir,
0. S. Texts, V. 469 ; AltindUches Leben, pp. 293—301 ; or Dutt’s History of
Civilization in Ancient India, I. p. 88.
APPENDIX I.
Page 174, Hymn CXXV1,
1 subjoin a Latin version of the two stanzas omitted in my
translation. They are in a different metre from the rest of the
hymn, have no apparent connexion with what precedes, and look
like a fragment of a liberal shepherd’s love-song. The seventh
stanza should, it seems, precede the sixth :
6 [Ille loquitur]. Adhaerens, * arete adhaerens, ilia quae
mustelae similis se abdidit, multum humorem effundens, dat miht
complexuum centum gaudia.
7 [Ilia loquitur]. Prope, prope accede; molliter me tange,
Ne putes pilos corporis mei paucos esse: tota sum villosa sicut
Gandharidum ovis.
Professor Ludwig thinks that Ydduri (multum humorem,
i. e semen genitale, effundens) may be the name of a slave-girl,
Gandharidun ovis : a ewe of the Gandharis. The country of
Gandhara is placed by Lassen to the west of the Indus and to the
South of the Kophen or Kabul river. King Darius in a rock-
inscription mentions the Ga(n)ddra together with the Bi(n)du
as people subject to him, and the Gandarii, together with the
Parthians, Khorasmians, Sogdians, and Dadikae, are said by Hero¬
dotus to have formed part of the army of Xerxes. The name of
the country is preserved in the modern Kandahar. See Muir,
Q. S, Texts, ii. 342, and Zimmer, Altindisches Leben, p. 30.
Page 243, Hymn CLXXIX.
The deified object of this omitted hymn is said to be Rati or
Love, and its Rishis or authors are Lop&mudra, Agastya, and a
disciple. Lop&mudra is represented as inviting the caresses of
her aged husband Agastya, and complaining of his coldness and
neglect. Agastya responds in stanza 3, and in the second half of
APPENDIX I.
630
stanza 4 the disciple or the poet briefly tells the result of the
dialogue. Stanza 5 is supposed to be spoken by the disciple who
has overheard the conversation, hut its connexion with the rest of
the hymn is not very apparent. In stanza 6 * toiling with strong en¬
deavour ’ is a paraphrase and not a translation of the original hhd-
namdnafi IchanUraih (ligombus fodiens) which Sayana explains by
4 obtaining the desired result by means of lauds and sacrifices. ,
M. Bergaigne is of opinion that the hymn has a mystical
meaning, Agastya being identifiable with the celestial Soma whom.
Lop&mudra, representing fervent Prayer, succeeds after long labour
in drawing down from his secret dwelling plaee. See La Bdigion
YMique, ii. 3M £
1 < Through many autumns have I toiled and laboured, at night
arid morn, through age-indueing dawnings.
‘ Old age impairs the beauty of our bodies. Let husbands still
come near unto their spouses.
2 For even the men aforetime, la w-ful fillers, who with the Gods
.•declared eternal statutes,—
• They have decided, but have not accomplished: so now let
wives come near unto their husbands.
5 ftTon inutilis est labor cui Dii favent: nos omnes aemulos et
aemulas vineamus.
Superemus in hac centum artium pugna in qua duas partes
■eonvenientes utrinque commovemus.
4 Oupido me cepit illius tauri [viri] qui me despicit, utrum hinc
utmna illinc ab aliqua parte nata sit.
Lopamudra taurum [maritum suum] ad se detrahit: insipiens
ilia sapientem anhelantem absorbet.
.5 This Soma I address that is most near us, that which hath
been imbibed within the spirit,
To pardon any sins we have committed. Verily mortal man
is full of longings.
6 Agastya thus, toiling with strong endeavour, wishing for .child¬
ren, progeny and power,
Cherished—a sage of mighty strength—both classes, and with
the Gods obtained his prayer's fulfilment.
By ‘ both classes * probably priests and princes, or institutors
of sacrifices, are meant. M. Bergaigne understands the expression to
mean the two forms or essences of Soma, the celestial and the
terrestrial.
THE HYMNS OF THE RIGVEDA.
BOOK THE SEVENTH.
HYMN I. Agni.
The men from fire-sticks, with their hands* swift movement,
have, in deep thought, engendered glorious Agni,
Far-seen, with pointed flame, Lord of the homestead.
2 The Vasus set that Agni in the dwelling, fair to behold, for .
help from every quarter;
Who, in the home for ever, must be honoured.
3 Shine thou before us, Agni, well-enkindled, with flame, Most
Youthful God, that never fadeth. m
To thee come all our sacrificial viands.
4 Among all fires these fires have shone most brightly, splendid
with light, begirt by noble heroes,
Where men of lofty birth sit down together.
5 Victorious Agni, grant us wealth with wisdom, wealth with
brave sons, famouS and independent,
Which not a foe who deals in magic conquers. *
6 To whom, the Strong, at mom and eve comes, maid-like, the
ladle dropping oil, with its oblation :
Wealth-seeking comes to him his own devotion.
7 Burn up all malice with those flames, O Agni, wherewith df
old thou burntest up Jarfitha,
And drive Sway in silence pain and sickness,
8 With him who lightetb up thy splendour, Agni, excellent,
pure, refulgent, Purifier, *
Be present, and with us through these our praises.
9 Agni, tbe patriarchal men, the mortals who have in many
places spread thy lustre,—
Be gracious to us here for their sake also. . / _■
All the hymns of this Book are ascribed to the Rishi Vasishtha, with whom,
his sons are associated aB the seers of parts of two hymns.
1 In deep thought ; c with their fingers/ according to S&yana, this- meaning
having been attributed without any philological grounds to the word dVdhiti-
Bkih from its use -iu this and similar passages.
6 His oim devotion: the worship which belongs especially to him,. „ ;
7 JarUtha: a B&kehasa or demon with a loud* harsh voice.—Sdyanv . ,, «c
g TUB HYMNS OF [BOOK TIL
10 Let these men, heroes in the fight with foemen, prevail against
all godless arts of magic,—
These who approve the noble song I sing thee,
11 Let ns not sit in want of men, 0 Agni, without descendants,
heroless, about thee:
But, 0 House-Friend, in houses full of ohildren.
12 By sacrifice which the Steeds’ Lord ever visits, there make
our dwelling rich in seed and offspring,
Increasing still with lineal successors,
13 Guard us, 0 Agni, from the hated demon, guard us from
malice of the churlish sinner:
Allied with^thee may I subdue assailants.
.14 May this same fire of mine surpass all others, this fire where
offspring, vigorous and firm-handed,
Wins, on a thousand paths, what ne’er shall perish.
.15 This is that Agni, saviour from the foeman, who guards the
' ^ kindler of the flame- from sorrow :
Heroes of noble lineage serve and tend him.
J 6 This is that Agni, served in many places, whom the rich lord
who brings oblation kindles,
And round him goes the priest at sacrifices.
.17 Agni, may we with riches in possession bring thee continual
offerings in abundance,
^ Using both means to draw thee to our worship.
18 Agni, bear thou, Eternal, these most welcome oblations to
the Deities’ assembly:
Let them enjoy our very fragrant presents.
19 Give us not up, Agni, to want of heroes, to wretched clothes,
to need, to destitution. ^
Yield ns not, Holy One, to fiend or hunger; injure us not at
home or in the forest.
20 Give strength and power to these my prayers, 0 Agni; 0
God, pour blessings on our chiefs and nobles.
Grant that both we and they may share thy bounty. Ye Gods,
protect us evermore with blessings.
21 Thou Agni, swift to hear, art fair of aspect: beam forth, 0
Son of Strength, in full effulgence.
Let me not want, with thee, a son for ever: let not a manly
hero ever fail us.
12 The Steeds‘ Lord ; Agni, whose swift flames are called horses.
17 Both means: prayer and praise.
21 For. pver: nltye; perpetual ; who Bhall live for ever in his posterity.'
THE hi GY ED A.
BtMtf 2j
22 Condemn us not to indigence, 0 Agni, beside these flaming
fires which Gods have kindled ;
Nor, even after fault, let thy displeasure, thine as a God, O
Son of Strength, overtake us.
23 0 Agui, fair of face, the wealthy mortal who to the Im¬
mortal offers his oblation
Hath him who wins him treasure by his Godhead, to Whom
the prince, in need, goes supplicating.
24 Knowing our chief felicity, 0 Agni, bring hither ample
riches to our nobles,
Wherewith we may enjoy ourselves, 0 Yictor, with undimini¬
shed life and hero children. *
25 Give strength and power to these my prayers, 0 Agni; 0 Gc*d,
pour blessings on our chiefs and nobles.
Grant that both we and they may share thy bounty. Ye
Gods, protect us evermore with blessings.
HYMN II. -Ms-
Gladly accept, this day, our fuel, Agui: send up thy sacred
smoke and shine sublimely.
Touch the celestial summits with thy columns, and overspread
thee with the rays of Surya.
2 With sacrifice to th€|ge we men will honour the majesty of
holy Narasansa—
To these the pure, most wise, the thought-inspirers, Gods who
enjoy both sorts of our oblations.
3 We will extol at sacrifice for ever, as men may do, Agni whom
Manu kindled,
Your very skilful Asura, meet for worship, envoy between
both worlds, the truthful speaker.
4 Bearing the sacred grass, the men who serve him strew it
with reverence, on their knees, by Agni.
Calling him to the spotted grass, oil-sprinkled, adorn him, ye
A 'lhvaryus, with oblation.
52 Which Gods have kindled; lighted by the ministering priests.
23 Hath him: possesses, or enjoys the favour of, Agni. ‘ That deity (Agni)
' favours the presenter of (sacrificial) wealth/—Wilson.
24 Knowing our chief felicity : understanding what we want to make u&
happy, that is, riches.
The Apiis are the divine or deified beings arid objects to which the propi¬
tiatory verses are addressed. For other Apri hymns see X. 13 ; 188 ; II. 3 ; III.
4 ; V. 5 ; IX. 5 ; X. 70 j 110.
1 Nardmnsa: ‘the Praise of Men’; Agni. Both sorts of our oblation
offerings, of ghrita 3 ght , or clarified butter, and libations of Soma juice*-
A THE HYMNS OF [BOOH Til.
■ 5 With, holy thoughts the pious have thrown open Boors fain for
chariots in the Gods' assembly.
; Like two, f uU mother cows who lick their younglings like maid¬
ens for the gathering, they adorn them.
6. And let the two exalted Heavenly Ladies, Morning and Night*,
like a pow good at milking,
Gome, much-invoked, and on our grass be seated, wealthy,
deserving worship, for oar welfare.
, 7 f Yon, Bards and Singers at men’s sacrifices, both filled with
wisdom, I incline to worship.
Send up our offerings when we call upon you, and so among
the God® 1 obtain us treasures.
3 May Bharatl with all her-Sisters, Ila accordant with the Gods,
with mortals Agni,
Sarasvati with all her kindred Rivers, come to this grass,
Three Goddesses, and seat them.
fS^Well pleased with us do thou, 0 God, 0 Tvashtar, give ready
issue to our procreant vigour,
Whence springs the hero, powerful, skilled in action, lover
of Gods, adjuster of the press-stones.
JO Send to the Gods the oblation, Lard of Forests, and let the
Immolator, Agni, dress it.
He as the truer Priest shall offer worship, for the Gods’ gene-
^ rations well he knoweth.
11 Come thou to us, 0 Agni, duly kindled, together with the
potent Gods and Indra.
5 On this our grass sit Aditi, happy Mother, and let aur Hail \
delight the Gods Immortal. *
HYMN III, Agni,
Associate with fires, make your God Agpi e^voy at sacrifice,
best skilled in worship,
Established firm among mankind, the Holy, flame-crowned
and fed with oil, the Purifier.
5 Doom: the edified doors of the hall of sacrifice where the Gods assemble.
pain for chariots; welcoming the approach of the cars in which the priests
pome to the ceremony, The latter half of tfie stanza is obscure : * (the ladles)
placed to the east are plying the fire with ffkf at sacrifices, as the mother
cows liok the calf, or as rivers (water the fields).’—Wilson.
6 Like a cow: the dual dhenH, two cows, instead of dhenuh 3 would, as Lud¬
wig suggests, seem to us to bo preferable.
7 Bards and Singers; the h6tdr<%, or * two Invokers’ of I, 13. 8 J perhaps
Agni and Varuna, or Varuna and Aditya.
8 Stanzas 8—XI are identical with stapzas 8—1| of Book III, 4.,
’I Associate: sajdsMh, being a shortened form of sajdshaseth , the nominative
jplural. S&yana explains it as an accusative singular, qualifying Agni.
MYMN 8J • THE JUG VEDA.
2 Like a steed neigliing eager for the pasture, when he hath
stepped forth from the great enclosure :
Then the wind following blows upon his splendour, and,
straight, the path is black which thou hast travelled.
. 3 From thee a Bull but newly born, 0 Agni, the kindled ever-*
lasting flames rise upward;
Aloft to heaven thy ruddy smoke asoendeth: Agni, thofl
speedest to the Gods as envoy.
4 Thou whose fresh lustre o’er the earth advanceth when greed-
B iiy with thy jaws thy food thou eatest.
Like a host hurried onward comes thy lasso; fierce, with thy
tongue thou piercest, sis ’twere barley* *
5 The men have decked him both at eve and morning, Most
Youthful Agni, as they tend a courser.
They kindle him, a guest within his dwelling : bright shines
the splendour of the worshipped Hero.
6 0 fair of face, beautiful is thine aspect when, veiy near at
. hand, like gold thou gleamest. * -
Like Heaven’s thundering roar thy might approaches* and
like the wondrous Sxm thy light thou showest.
7 That we may worship, with your Hail to Agni 1 with sacrificial
cakes and fat oblations,
Guard us, 0 Agni, with those boundless glories as with a
hundred fortresses of iron.
8 Thine are resistless songs for him who offers, and hei*o-giving
hymns wherewith thou savest;
With these, 0 Son of Strength, 0 Jktavedas, guard us, pre¬
serve these princes and the singers.
9 When forth he eometh, like an axe new-sharpened, pure in
1 his form, resplendent in his body,
Sprung, sought with eager longing,-from his Parents, for the
Gods’ worship, Sage and Purifier:
10 Shine this felicity on us, 0 Agni: may we attain to perfect
understanding.
• All happiness be theirs who sing and praise thee. Ye Gods,
pi'eserve us evermore with blessings.
2 From Hit great enclosure: r from the vast enclosing (forest).’—Wilson.
Others understand it as the enclosure iu which the horse is confined.
4 Thou fiercest as * twere barley: the comparison is somewhat compressed :
the meaning is, then penetratest and fellest the trees of the forest with thy
tongue as men cut down barley with a reapiugdiooSt.
9 From his Parents; the two fire^sbieks.
'THE Emm OF
IBOOK TIL
e
HYMN IV. ' Agni.
Bring fortH your’gifts to bis refulgent splendour, your hymn
as* purest offering to Agni,
To him "who goes as messenger -with knowledge between all
sons of men and Gods in heaven,
2 Wise must this Agni he, though young and tender, since he
was born, Most Youthful, of his Mother;
He who with bright teeth seizeth fast the forests, and eats
Ms food, though plenteous, in a moment.
3 Before his presence must we all assemble, this God’s whom
men have seized in his white splendour.
This Agni ho hath brooked that men should seize him hath
shone for man with glow insufferable.
4 Far-seeing hath this Agni been established, deathless mid
mortals, wise among the foolish.
Here, O -victorious God, forbear to harm us : may we for ever
share thy gracious favour.
5 He who hath occupied his God-made dwelling, Agni, in wisdom
hath surpassed Immortals.
A Babe unborn, the plants and trees support him, and the
earth beareth him the All-sustainer.
6 Agni is Lord of Amrit in abundance, Lord of the gift of "wealth
and hero valour, *
* Victorious God, let ns not sit about thee like men devoid of
strength, beauty, and worship.
7 The foeman’s treasure may be -won with labour: may we be
masters of our own possessions.
Agni, no son is he who springs from others-: lengthen not out
the pathways of the foolish.
8 Unwelcome for adoption is the stranger, one t<? be thought of
as another’s offspring,
Though grown familiar by continual presence. May our strong
hero come, freshly triumphant.
3 Must we all msemhh : I follow Ludwig in his interpretation of
as we are forsaken, ami our protector is far away (at. 6, 7, 8), we meat crowfi
to the God of Fire for defence.
6 In the second line I have borrowed from Pro-f. Max Midler,. Vedic Eymn*
I. p. 80. ?
7 Let us remain in imdisturW possession of our own property, and let us
have sons of our own begetting and not the adopted children of others.
8 ^ Men do not look with pleasure and affection on adopted sons ; but we are
longing to see our absent protector return to us.—Ludwig. Other s explain
the Inst half* verse differently ; ‘therefore let there come to us (a son) new-born,
possessed of food, victorious over foes/—Wilson.
MfMtf 5 .] ' TEE MQVSDA. ' t
9 Guard us from him who would assail us, Agni; preserve us
0 thou Victor, from dishonour.
Here let the place of darkening come upon thee; may wealth
be ours, desirable, in thousands.
10 Shine this felicity on us, 0 Agni: may we attain to perfect
understanding.
All happiness be theirs who sing and praise thee. Ye Gods,
preserve us evermore with blessings.
HYMN V. Agni.
Bring forth your song of praise to mighty Agni, the speedy
messenger of earth and heaven,
Vaif vanara, who, with those who Wake, hath waxen great in
the lap of all the Gods Immortal.
2 Sought in the heavens, on earth isjAgni stablished, leader of
rivers, Bull of standing waters.
Vaisvanara, when he hath grown in glory, shines on the tribes
of men with light and treasure.
3 For fear of thee forth fled the dark-hued races, scattered
abroad, deserting their possessions,
When, glowing, 0 Vaisvanara, for Puru, thou, Agni, didst
light up and rend their castles.
4 Agni Vaisvanara, both Earth and Heaven submit them to
thy threefold jurisSiction.
Befulgent in thine undecaying lustre thou hast invested bo^i
the worlds with splendour.
5 Agni, the tawny horses, loudly neighing, our resonant hymns
that drop with oil, attend thee;
Lord of the tribes, our Charioteer of riches, Ensign of days,
Vaisvanara of mornings.
%_ *. , . O - ---- -- - ' "■
9 This stanza is a repetition of VI. 15, 12, where See note.
10 Repeated from stanza 10 of the preceding hymn.
The hymn is addressed to Agni as Vaisvdnara, the God who is present with,
and benefits, all Aryan men.
1 With those who wake; tended by the priests. According to S&yana * as¬
sociated with the wakened Gods.*
2 Mull of standing waters : the meaning of stiyindm is uncertain.. Perhaps,
as Ludwig suggests, plants and bushes are intended which Agni like a bull
levels with the ground.
3 The dark-hued races : according to von Roth, the spirits of darkness. For
P'dru : or, for man.
4 Threefold jurisdiction ; in heaven, mid-air, and earth.
5 The tawny horses; the hymns that hasten to Agni like eager horses.
Ludwig translates the harUufr of the text by 'gold-yellow,* qualifying 'hymns;*
that is, hymns with libations of yellow Soma juice.
f of [book rtL
6 In thee, 0 bright a# Mitra, Yasus seated the might of Asurag,
for they loyed thy spirit-
. ThoU dravest Casyus from their hotae, 0 Agm, and brought*
est forth broad light tot light the Ary a,
$ Born in the loftiest heaven thou in a moment readiest, like.
wind, the place where Gods inhabit.
. Thou, favouring thine offspring, roaredst loudly when giving
life to creatures, Jatavedas.
8 Send its that strength, Vaifvanara, send it, Agni, that
strength, 0 JAtavedas, full of splendour,
■ Wherewith, all-bounteous God, thou pourest riches, as fame
wide-spreading, on the man who offers.
9 Agni, bestow upon our chiefs and nobles that famous power,
that wealth which feedeth many.
Accordant with the Yasus and the Rudras, Agni, Yaisvanara,
give us sure protection.
HYMN VI. Agni.
TPkaisb of the Asura, high imperial Ruler, the Manly One in
whom the folk shall triumph—
. I laud his deeds who is as strong as Indra, and lauding celebrate
the Fort-destroyer.
2 Sage, Sign, Food, Light,—they bring him from the mountain,
the blessed Sovran of the earth and heaven.
I decorate with songs the mighty actions which Agni, Fort-
r destroyer, did aforetime.
8 The foolish, faithless, rudely-speaking niggards, without belief
or sacrifice or worship,—
Far, far away hath Agni chased those Dasyus, and, in the
east, hath turned the godless westward.
4 Him who brought eastward, manliest with Iks prowess, the
Maids rejoicing in the western darkness,
That Agni I extol, the Lord of riches, unyielding tamer of
, assailing foemen.
5 Him who brake down the walls with deadly weapons, and
gave the Mornings to a noble Husband,
6 Thou dravest ,* cf, X. 117. 21.
1 Fort-destroyer: demolisher of the cloud-castles of the demons of drought,
or of the strongholds of the non-Ary an tribes.
2 From the mountain ; from the cloud, as lightning,
3 Westward; into the darkness of night.
4 Who brought eastward: brought back the vanished lights of dawn.
8 To a noble Husband: the Sun, or Agni himself. The tribes of JSdhus; or»
according to von Both, neighbouring people. •
?.] TH£ tiWt£l>A. 4
Young Agrii,' who bit'll conquering strength subduing the'
tribes of Naims made them bring their tribute.
6 In whose protection all men rest by nature, desiring to enjoy
his gracious favour—
Agni Vaisvanara in his Parents’ bosom hath found the choic¬
est seat in earth and heaven.
7 Vaisvanara the God, at the sun*s setting, hath taken fd
himself deep-hidden treasures:
Agni hath taken them from earth and heaven, from the seal
under and the sea above us.
HYMN VII. «- Agni
I send forth even your God, victorious Agni, like a strong
courser, with mine adoration*
Herald of sacrifice be he who knoweth i he hath reached Gods’*
himself, with measured motion.
2 By paths that are thine own come hither, Agni, joyous, delight¬
ing in the Gods’ alliance,
Making the heights of earth roar with thy fury, burning with
eager teeth the woods and forests.
3 The grass is strewn; the sacrifice advances : adored as Priest,
Agni is made propitious,
Invoking both All-b&on-bestowing Mothers of whom, Most
Youthful! thou wast born to help us, ^
4 Forthwith the men, the best of these for wisdom, have made
him leader in the solemn worship.
As Lord in homes of men is Agni stablished, the Holy One,
the joyous, sweetly speaking.
5 He hath come, chosen bearer, and is seated in man's home,
Brahman,^Agni, the Supporter,
He whom both Heaven and Earth exalt and strengthen,
whom, Giver of all boons, the Hotar worships.
6 These have passed all in glory, who, the manly, have wrought
'with skill the hymn of adoration;
7 Agni becomes the representative of the Sun, and in his absence gives
light and other blessings to man. The sea above us : the ocean of air.
1 Like a strong courser: glorified with my praises, like a horse that has
been groomed and adorned. Or, perhaps, merely, rapid as a horse..
measured motion : or, a speedy runner. S&yana explains the word mxUidrufy
in this place as ( consumer of trees/ but in IV. fi. £ as parimitagatih, with
measured motion/
3 Both . Mothers ; Heaven and Earth,
It)
ArtflrS'DP {boor riU
Who, listening, have advanced the people’s welfare, and set
their thoughts on this my holy statute,
7 We/the Vasishthas, now implore thee, Agni, 0 Son of
Strength, the Lord of wealth and treasure.
Thou hast brought food to singers and to nobles. Ye Gods,
preserve us evermore with blessings.
HYMN VIII. Agni.
The King whose face is decked with oil is kindled with homage
offered by his faithful servant.
The men, the priests adore him with oblatio'ns. Agni hath
shone forth when the dawn is breaking.
2 Yea, he hath been acknowledged as most mighty, the joyous
Priest of men, the youthful Agni.
He, spreading o’er the earth, made light around him, and
grew among the plants with blackened fellies.
3 How dost thou decorate our hymn, 0 Agni t What power
dost thou exert when thou art lauded ?
^hen, Bounteous God, may we be lords of riches, winners of
precious wealth which none may conquer ?
4 Far famed is this the Bhamta’s own Agni: he shineth like
the Sun with lofty splendour.
He who hath vanquished Puru in the battle, the heavenly
guest hath glowed in full refulgence.
5 r Full many oblations are in thee collected: with all thine
aspects thou hast waxen gracious.
Thou art already famed as praised and lauded, yet still, 0
nobly born, increase thy body.
6 Be this my song, that winneth countless treasure, engendered
with redoubled force for Agni,
That,, splendid, chasing sickness, slaying demons, it may
delight our friend and bless the singers.
7 We, the Yasishthas, now implore thee, Agni, 0 Son of
Strength, the Lord of wealth and riches.
Thou hast brought food to singers and to nobles: Ye Gods,
preserve us evermore with blessings.
6 Who set their thoughts on this my holy statute: that is, apparently, who
duly observe the law which requires us to worship Agni. * Who are glorifiers
of this truthful (deity).’—Wilson.
? IVi’fA blackened fellies; leaving black tracks behind him:* dark-pathed.’—
Wilson. 1 •
4 The Bharata .* Vasishtha, the puroMta of the’ Bharatas. Pdnt; thr
Ptirus, (one of the Five Aryan Tribes) who opposed the Bharatas.
. b f°^ ntlesstr€asu ff •' literally, hundreds, thousands. Oar friend: the
jnetitutor of the sacrifice.
mtmx 10 .]
fBE MGVEbA.
TV
HYMN IX. Agin.
Boused from their bosom is the Dawns* belovM, th$ joyous
. Priest, most sapient, Purifier.
He gives a signal both to Gods and mortals, to Gods oblations,
riches to the pious.
2 Most wise is he who, forcing doors of Panis, brought the
bright Sun to us who feedeth many.
The cheerful Priest, men's Friend and home-companion,
through still night's darkness he is made apparent.
3 Wise, ne'er deceived, imcircumscribed, refulgent, our gracious
guest, a Friend with good attendants,
Shines forth with wondrous light before the^Momings: the
young plants hath he entered, Child of Waters.
4 Seeking our gatherings, he, your J&tavedas, hath shone ador¬
able through human ages,
Who gleams refulgent with his lovely lustre: the kine have
waked to meet him when enkindled.
5 Go on thy message to the Gods, and fail not, 0 Agni, with
their band who pray and worship.
Bring all the Gods that they may give us riches, Sarasvati,
the Maruts, Asvins, Waters.
6 Vasishtha, when enkindling thee, 0 Agni, hath slain Jardtha.
Give us wealth in plenty.
Sing praise in choral song, 0 Jatavedas. Ye Gods, preserve
us evermore with blessings.
HYMN X. Agni
He hath sent forth, bright, radiant, and refulgent, like the
Dawn's Lover, his far-spreading lustre.
Pure in his^ splendour shines the goLlen Hero : our longing
thoughts hath he aroused and wakened.
2 He, like the Sun, bath shone white Mom is breaking, and
priests who weave the .sacrifice sing praises,
Agni, the God, who knows their generations and visits Gods,
most bounteous, I’apid envoy. 0
The Dawns’ belovbd: Agni, as lighted up at day-break. A signal; of
sacrifice, which men are to offer and Gods are to receive.
6 JarUtha : see VII. 1. 7, where the destruction of Jarfitha is ascribed to
Agni himself. Jarutha, said by Sftyana to have beeu a RAkshasa or demon,
was probably au enemy who was slain in a battle at which Vasislnha was
present as purohita ,—Ludwig.
X Like the Davm’s Lover : the Sun. See I. 69. 1.
2 And ’priests: I adopt Sftyana’s interpretation of this half-line.
%4 B fMNB OF E BOOK Vlt
8 Our songs and holy hymns go forth to Agni, seeking the God
and asking him for riches,
Him r fair to see,- of goodly aspect, mighty, men’s messenger
who carries their oblations.
4 Joined with the Vasus,. Agni,' bring thoxi Indra, bring hither
Mighty Rtfdra With the jCudras*
Aditi good to all men with Adityas, Brihaspati All-bounteous,
with the Singers,
5 Men eagerly implore at sacrifices Agni, Most Youthful God,
the joyous Herald*
For he is Lord and Ruler over riches, and for Gods’ worship
an unwearied envoy.
HYMN XI. Agni.
(Meat art thou, Agni, sacrifice’s Herald : not without thee are
deathless Gods made joyful.
jpome hither with all Deities about thee: here take thy seat,
the first, as Priest, 0 Agtti.
2 Men With oblations evermore entreat thee, the swift, to under-*
* take an envoy’s duty.
He on whose sacred "grass with Gods thou sittest, to him,
G Agni, are the days propitious*
3 Three times a day in thee are shown the treasures sent for
r * the mortal who presents oblation.
Bring the Gods hither like a man, 0 Agni: be thou our envoy,
guarding us from curses.
4 Lord of the lofty sacrifice is Agni, Agni is Lord of every gift
presented.
The Vasus were contented with his wisdom, so the Gods made
him their oblation-bearer.
$ 0 Agni, bring the Gods to taste our presents: with Indra
leading, here let them be joyful.
, Convey this sacrifice to Gods in heaven. Ye Gods, preserve
* us evermore with blessings.
4 Singers : or Rikvans, deities who attend and sing the praises of some
God : 1 the adorable (Angirasas)/—Wilson,
' 3 Three times a day: at the morning, the noon, and the evening libation.
Or the meaning may he, in the three fire-receptacles. Like a man : acting
like a human priest. The Commentators explain manushvdt by 4 as ,(at the
aaerifiee) of Mann/ *
HYMX lb]
THE RIGVEDA',
U
HYMN XII. Agni,
Wb with great reverence have approached The Youngest who
hath shone forth well-kindled in his dwelling,
With wondrous light between wid,e earth and heaven, well-
worshipped, looking forth in all directions.
2 Through his great might o’ercoming all misfortunes, praised
in the house is Agni J&ravedas.
May he protect us from disgrace and trouble, both us who
laud him and our noble patrons.
3 0 Agni, thou art Varuna and Mitra; Vasishthas with their
holy hyums exalt thee.
With thee be most abundant gain of treasure. Ye Gods,
preserve us evermore with blessings
HYMN XIII f Agni.
Bring song and hymn to Agni, Asura-slayer, enlightener of
all and thought-bestower.
Like an oblation on the grass, to please hirn, I bring thfs tq
Vais vanara, hymn-inspirer.
2 Thou with thy flame, 0 Agni, brightly glowing, hast at thy
birth filled full the earth and heaven.
Thou with thy might, Vaisvanara JAtavedas, settest the Gods
free from the cursfc that bound them.
3 Agni, when born, thou lookedst on all creatures, like a brisk
herdsman moving round his cattl$.
The path to prayer, Vaisv4nara, thou fQpnd^t. Ye God§,
preserve us .evermore with bles.sings,
HYMN XIV, Agni f
With reverence and with offered gifts serve we the God whose
flame is bright:
Let us bring Jatavedas fuel, and adore Agni when we invoke
the Gods.
•2 Agni, may we perform thy rites with fuel, and honour thee,
0 Holy One, with praises \
Honour thee, Priest of sacrifice! with butter, thee, God of
blessed light 1 with our oblation.
1 The Youngest : Agni, most youthful gt the Gods, as being continually
reproduced. .
2 The curse that hound them: the Gods seem to have been subjeefc to the
infirmities of old age until Ipdra, or, as is here said, Agni, freed them. See
2 r
14 THE HYMNS OP [BOOK Vlt .
3 Come, Agni, with the Gods to our invoking, come, pleased, to
offerings sanctified with Vashat.
May 0 we be his who pays thee, God, due honour. Ye Gods,
preserve us evermore with blessings.
HYMN XY. Agni,
Offer oblations in his mouth, the bounteous God's whom we
must serve,
His who is nearest kin to us:
2 Who for the Fivefold People's sake hath seated him in every
home,
Wise, Youthful, Master of the house.
3 On all sidegP may that Agni guard our household folk and
property;
May he deliver us from woe,
4 I have begotten this new hymn for Agni, Falcon of the sky ;
Will he not give us of his wealth ?
5 ^Whose glories when he glows in front of sacrifice are fair
to see,
Like wealth of one with hero sons,
6 May he enjoy this hallowed gift, Agni accept our songs, who
bears
Oblations, best of worshippers,
7 Lord of the house, whom men must seek, we set thee down,
r 0 Worshipped One I
Bright, rich in heroes, Agni I God t
8 Shine forth at night and morn : through thee with fires are
we provided well.
Thou, rich in heroes, art our Friend.
9 The men come near thee for their gain, the singers with their
songs of praise:
Speech, thousandfold, comes near to thee.
10 Bright, Purifier, meet for praise, Immortal with refulgent
glow,
Agni drives B&kshasas away.
11 As such, bring us abundant wealth, young Child of Strength,
for this thou canst-:
May Bhaga give us what is choice.
3 Sanctified with Vashat; Vashal (may he hear it to the Gods) is the
exclamation used at the moment of pouring the sacrificial oil or clarified
hatter on the fire.
~ 9 Speech: dhshard, the imperishable ; here speech in the shape of praise
and prayer. , , . . ■
THE RIG VEDA,
Bit mu 16 ]
15
12 Thou, Agni, givest hero fame; Bhaga and Savitar the God,
And Diti give us what is good.
13 Agni, preserve us from distress ; consume our enemies, 0 God>
Eternal, with thy hottest flames,
14 And, irresistible, be thou a mighty iron fort to us.
With hundred walls for man’s defence.
15 Do thou preserve us, eve and morn, from sorrow, from the
wicked men,
Infallible ! by day and night.
HYMN XVI. Aguu
With this my reverent hymn I call Agni for you, the Son of
Strength,
Dear, wisest envoy, served with noble sacrifice, immortal
messenger of all.
2 His two red horses, all-supporting, let him yoke : let him,
well-worshipped, urge them fast.
Then hath the sacrifice good prayers and happy end, i nd
heavenly gift of wealth to men.
3 The flame of him the Bountiful, the Much-invoked, hath
mounted up,
And his red-coloured smoke-clouds reach and touch the sky ;
the men are kindliqg Agni well.
4 Thee, thee Most Glorious One we make our messenger. Bring
the Gods hither to the feast.
Give us, 0 Son of Strength, all food that feedeth man ; give
that for which we pray to thee.
5 Thou, Agni, art the homestead’s Lord, our Herald at the
sacrifice.
Lord of all “hpons, thou art the Cleanser and a Sage. Pay
worship, and enjoy the good.
6 Give riches to the sacrifices O Most Wise, for thou art he
who granteth wealth.
Inspire with zeal each priest at this our solemn rite, all who
are skilled in singing praise.
7 0 Agni who art worshipped well, dear let our princes be to thee,
Our"*wealthy patrons who are governors of men, who part, as
gifts, their stalls of kine.
12 Diti: generally regarded as the opposite of Adifci, which may have been
the word used by the poet, changed by later reciters, who considered the
metre irregular, into Diti. See Vedic Hymns, L p. 256.
5 Herald; Hotar , or invoicing priest. Cleanser; Polar, or purifier, another
of the officiating priests. Agni performs the duties of all human priests.
16 THE HYMNS OF [BOOH TIL
,8 They in whose home, her hand bearing the sacred oil, I|a sits
down well-satisfied—
, <*uard them, Victorious God, from slander and from harm;
give us a refuge famed afar.
9 Do thou, a Priest with pleasant tongue,, most wise, and very
near to us,
Agni, bring riches hither to our liberal chiefs, and speed'the
offering of our gifts.
10 They who bestow as bounty plenteous wealth of steeds, moved
by desire of great renown—
Do thou with saving help preserve them from distress, Most
Youthful! with a hundred forts.
J1 The God who gives your wealth demands a full libation poured
to him.
Pour ye it forth, then fill the vessel full again: then doth the
God pay heed to you.
12 Him have the Gods appointed Priest of sacrifice, oblation-
v bearer, passing wise.
Agni gives wealth and valour to the worshipper, to folk who
pffer up their gifts.
KYMtf XVII. Agni.
Agni, be kindled well with proper 4uel, and let the grass be
Spattered wide about thee.
2 Let the impatient Portals be thrown open: bring thou the
Gods impatient to come hither.
3 Taste, Agni: serve the Gods with our oblation. Offer good
sacrifices, JAtaved&s !
4 Let Jltavedjas pay fair sacrifices, worship and gratify the
Gods Immortal. *
5 Wise God, win for ns things that are all-goodly, and let the
prayers we pray to-day be fruitful.
6 Thee, eyep thee, the Son of Strength, 0 Agni, those Gods
haye made the bearer of oblations.
7 To thee the God may we perform our worship; do thou,
besought, grant ns abundant riches.
8 lid: the Goddess who is regarded as the sacrificial food or oblation per*
sonified : annartipd hmirlakshand dmt —S&yana.
-2 The impatient Portals; the doors of the sacrificial chamber which long ’
to bear their part in the holy ceremony,
6 Those Oods; the famous Gods.
HYMN 18.)
THE MOVE DA,
V
HYMN XVIII. Indr f
All is with thee, O Indra, all the treasures which erst our
fathers won who sang thy praises.
With thee are milch-kine good to milk, and horses: best win¬
ner thou of riches for the pious.
2 For like, a King among his wives thou dwellest: with glories,
as a Sage, surround and help us.
Make us, thy servants, strong for wealth, and honour our
songs with kine and steeds and decoration.
3 Here these our holy hymns with joy and gladness in pious
emulation have approached thee.
Hitherward oome thy path that leads to richest may we find
shelter in thy favour, Indra.
4 Vasishthahath poured forth his prayers, desiring to milk thee
like a cow in goodly pasture.
All these my people call thee Lord of cattle : may Indra come
unto the prayer we offer.
5 What though the floods spread widely, Indra made them
shallow and easy for Sudas to traverse.
He, worthy of our praises, caused the Simyu, foe of our hymn,
to curse the rivers’ fury.
6 Eager for spoil was Turyasa Purod&s, fain to win wealth, like
fishes urged by hunger.
The Bhrigus and the JDruhyus quickly listened : friend rescued
friend mid the two distant peoples.
The hyma glorifies Indra as the protector of Sudds, the King of the Tritsus,
and praises the liberality of that prince. See Vedic India (Story of the
Jfatious Series), pp. 319—832.
4 Vasishiha: the Rishi of the hymn, and the chief priest who had
accompanied the ^arlike expedition of Sudds. To milk thee: to obtain
riche3 through thy favour by means of my hymn, as men milk the cow at
sacrifice for the milk which is required for libations.
5 The poet begins to recount the events of Sudds's victorious expedition.
These are not always intelligible partly on account of the obscure phraseology
employed, and partly on account of our ignorance of details which are vaguely
alluded to. In this stanza Sudds, king or chief of the Tritsu tribe, has, with
the aid of Indra, crossed a deep river (the Parushpt which is now called the
Rdvth and put the Simyus to flight, some of the fugitives being drowned in
its waters. The Simyus are mentioned together with the Dasyus, in I, 190.
1.8, as hostile barbarians slain by Indra. The second half of the stanza is
difficult, the meaning of two of the words being uncertain.
6 Turvasa PurodU ; Turvasa appears here as one of the. enemies of Sudds.
I follow, with much hesitation, Ludwig in taking Purodda as an appellative of
Turvasa *. f Turvasa, who was pi-eceding (at solemn rites).’ —Wilson. The
fihvigus and the JDruhyus: here, apparently, allies of Turvasa. Fishes';
according to others, Matsyas, a people,
2
,18 THE HYMNS OF [BOOH' VIL
7 Together came the Pakthas, the Bbalanas, the Alinas, the
Sivas, the Yishanins.
Yet to the Tritsus came the Aryans Comrade, through love of
spoil and heroes’ war, to lead them.
8 Fools, in their, folly fain to waste her waters, they parted in¬
exhaustible Parushni.
Lord of the Earth, he with his might repressed them: still lay
the herd and the affrighted herdsman.
9 As to their goal they sped to their destruction: they sought
Parushni; e’en the swift returned not.
Indra abandoned, to Sudas the manly, the swiftly flying foes,
unmanly babblers.
10 They went like kine unherded from the pasture, each cling¬
ing to a friend as chance directed.
They who drive spotted steeds, sent down by Prisni, gave
ear, the Warriors and the harnessed horses.
11 The King who scattered one-and-twenty people of both
Vaikarna tribes through lust of glory —
As the skilled priest clips grass within the chamber, so hath
the Hero Indra wrought their downfall.
7 The Pakthas^ and the rest mentioned in the first line of the stanza
Cppear to have been non-Aryan tribes opposed to the Tritsus. According to
the Scholiast these names are the denominations of various ministers at
religious rites, and following this interpretation Wilson translates the stanza
as follows: ‘ Those who dress the oblation, those who pronounce auspicious
words, those who abstain from penance, those who bear horns (in their hands),
those who bestow happiness (on the^world by sacrifice), glorify that Indra
who recovered the cattle^ of the Ary a from the plunderers, who slew the
enemies m battle.' The Aryans Comrade ; Indra, the aHy of Tritsu against
the non-Ary an confederacy.
8 The confederates, who were on the right or farther bank of the Parushni,
intending to attack Sudds and the Tritsus, appear to have attempted to make
the river fordable by digging channels and so diverting the water, which, it
se^ms, rushed back into its natural bed and drowned the men who were cross¬
ing the stream. The second line of the stanza is obscure and the translation
is conjectural. Wilson translates: ‘but he by his greatness pervades the
earth, Kavi, the sou of Chayamdna, like a falling victim, sleeps (in death).*
The herd and the herdsman are, of course, the hostile band and its leader.
10 They went: the fugitives who escaped drowning. They who drive spotted
steeds : the Maruts, sent down by their mother Prisni to aid Sudds.
11 People: or. houses, i. e. families. Both Vaikarna tribes: perhaps some
allies of the Druhyus ; but the meaning of vaikurndyoh is uncertain. See
Zimmer, Altindisehes Leben, p. 103. Ludwig thinks that the reference is to
a' mythic battle at some place called Vaikarnau between Indra (the King)
and the Maruts (the one-and-twenty people). Clips grass ; with one clean cut.
JJYMN 18.] TEE RIO VEDA. 1 9
12 Thou, thunder-armed, o'erwhelmedst in the waters famed
ancient Kavasha and then the Druhyu.
Others here claiming friendship to their friendship, devoted
unto thee, in thee were joyful.
13 Indra at once with conquering might demolished all their
strong places and their seven castles.
The goods of Ann's son he gave to Tritsu. May we in sacrifice
conquer scornful Puru.
14 The Anavas and Drnhyus, seeking booty, have slept, the sixty
hundred, yea, six thousand,
And six-and-sixty heroes. For the pious were all these mighty
exploits done by Indra. D
15 These Tritsus under Indra's careful guidance came speeding
like loosed waters rushing downward.
The foemen, measuring exceeding closely, abandoned to Sud&s
all their provisions.
16 The hero's side who drank the dressed oblation, Indra's denser,
far o'er earth he scattered.
Indra brought down the fierce destroyer’s fury. He gave
them various roads, the path's Controller.
17 E'en with the weak he wrought this matchless exploit: e'en
with a goat he did to death a lion. ■
He pared the pillar^ angles with a needle. Thus to Sud&s
Indra gave all provisions, 0
12 Kavasha; perhaps the priest of one of the two Vaikarna tribes which
Zimmer is inclined to identify with the Kuru-Krivis. See Altindisckes Leheti,
p. 127. Others here: ‘for they, Indra, Who are devoted to thee and glorify
thee, preferring thy friendship, enjoy it.’—Wilson. The exact meaning is
uncertain. *>
13 To Tritsu; to Sudds, the King of the Tritsus.
14 The Anavas: men of the Anu tribe. The sixty hundred : ‘The enu¬
meration is very obsc-: -x..** - 7 *-\ satd shat sahasrd shashtir ad hi
shat , literally, sixty'.;- 1 I, ■ ■, sixty, with six more:’Sdyana
understands by satdni , thousands, sohasr&nUyarthah’ —Wilson. " * Sixty-
six thousand six hundred and six.' .Ludwig suggests that dasd should be re^d
instead of mt$ } which would make the number 6666. See Benfey, Vedica
xtnd Linguistics pp. 139—162.
3 5 Measuring exceeding closely: though taking great care of their goods
and reluctantly giving them up. , ,
' 16 The herds side: the party of the hostile leader, the non-Aryans who
denied Indra, and themselves devoured the oblations that should have been
presented to him. Be gave them various roads: made them fly in all direc-,
tiona.
17 E'en with a goat: impossible deeds mentioned as illustrations of Indra's
miraculous power.
THE HYMNS OF
20
[BOOK VJl
18 To thee have all thine enemies submitted: e'en the fierce
Bheda hast thou made thy subject.
Cast down thy sharpened thunderbolt, 0 Indra, on him who
harms the men who sing, thy praises.
19 Yamipit and the Tritsus aided Indra. There he stripped
Bheda hare of all his treasures.
The Ajas and the Sigrus and the Yakshus brought in to him
as tribute heads of horses.
20 Not to be scorned, but like Dawns past and recent, 0 Indra,
are thy favours and thy riches.
Devaka, Manyamana’s son, thou slewest, and smotest Sambaru
from the lofty mountain.
21 They who, from home, have gladdened thee, thy servants
Barbara, Vasishtba, Satay&tu,
Will not forget thy friendship, liberal Giver. So shall the
days dawn prosperous for the princes.
22 J?riest-like, with praise, I moyc around the altar, earning
Paijavana’s reward, 0 Agni,
Two hundred cows from Devav&n’s descendant, two chariots
from Sudas with mares to draw them.
Gift of Paijavana, four horses bear me in foremost place,
trained steeds with pearl to deck them-
Sudd’s brown steeds, hrmly^stepping, carry me and my son
* for progeny and glory.
24 Him whose fame spreads between wide earth and heaven, who,
as dispenser, gives each chief his portion,
Seven flowing Rivers glorify like Indra. He slew Yudhyfln
madhi in close encounter.
18 B%cda ; an enemy of Sudds, or an unbeliever, says Sd^ina.
19 Yamund; the Jumna. Uut it is nqt easy to see bow the expedition*
reached so far. The iVjas, §igrus, and Yakshus were perhaps subject to Bheda,
hut nothing is known regarding them. Heads of horses - which had been
killed in battle.
20 Like Dawns: renewed eyery day. Devaka: not mentioned elsewhere.
According to Grassrnann devakarn mdnyam&ri&m refers to SUmbara, * thinking
himself a God.’
21 Pard§ara is said by one authority to have been the son, and by another the
grandson of the lvishi Vasishtha. S itaydtu is said'to be Sakti, Yasjshtha’s son.
22 Here begins the ddnasluti or praise qf the prince’s liberality/ Paija¬
vana : Sudds, descendant of Pijavana. Devavdn’s descendant: Sudds, Deva-
vdn being either ’the same as Divoddsa, the father of Sudds or one of his
forefathers.
24 Seven flowing Fivers glorify; the seven chief rivers of the Panjdb
glorify him as they glorify Indra. Or, they (men) praise him as the seven
rivers praise Indra. * The seven rivers bear his glory far and wide* (I. 102-2).
Yudhydmtdld: not mentioned elsewhere.
HYMN 19.] THE ktQVMDA. 21
25 Attend on him. 0 ye heroic Maruts as on Sud&s’s father
Divodslsa.
further Paijavana’s desire with favour. Guard faithfully
his lasting firm dominion.
HYMN XIX. Indra.
He like a bull with sharpened horns, terrific, singly excites
and agitates all the people:
Thou givest him who largely pours libations his goods who
pours not, for his own possession.
& Thou, verily, Indta, gavesfc help to Kutsa, willingly giving
ear to him in battle,
When, aiding Arjuneya, thou subduedst to him both Kuyava
and the Dasa Sush$a.
& 0 Bold One, thou with all thine aids hast boldly holpen Sud&s
whose offerings vrete accepted,
Puru in winning land and slaying foemen, and Trasadasyu
son of PuruketSa.
4 At the Gods* banquet, hero-souled! with Heroes, Lord of Bay
Steeds, thou slowest many foemen.
Thou sentest in swift death to sleep the Dasyu, both Chumuri
and Dhuni, for Dabhxti.
5 These were thy mighty powers that, Thunder-wield er, thou
swiftly crushedst nine-and-ninety castles :
Thou capturedst the hundredth in thine onslaught; thou
slewest Namuchi, thou slewest Yritra.
6 Old are the blessings, Indra, which thou gavest Sud&s the
worshipper who brought oblations.
For thee, the Strong, I yoke thy strong Bay Horses: may our
prayers reach thee and win strength, Most Mighty!
7 Give us not up, Lord of Bay Horses, Victor, in this thine own
assembly, to the wicked.
Deliver us with true and faithful succours : dear may we be
to thee among the princes. .
25 Maruts ; here, perhaps, the MV-V-vr t f.c-'^hy nobles are intended
who stand in the same relation to i .* i - to Indra.
X Excites and agitates: as God of battles. Thou: Indra. This abrupt
change from the third person-to the Second is not unusual iu the Veda.
2 Arjuneya: Rutsa, descendant of Arjuna, See I. 112. 23. Kuyava: See
I. 103. 8.
4 For Chumuri , Dhani, and DdbMti , see Vol. I. Index.
5 Namuchi: another demon of drought. See I. 53. 7. In thine onslaught ;
according to S£yana, for thy dwelling : * thou hast occupied the hundredth
*as a place of abode/—Wilson.
6 Sudds : the King of the Tritsus, celebrated in the preceding hymn,
22 TUB IIYMUS OF [BOOB VII
8 May we men, Maghavan, the Mends thou lovest, near thee be
joyful under thy protection.
Fain to fulfil the wish of Atithigva humble the pride of Tur-
vasa and Yadva.
9 Swiftly, in truth, 0 Maghavan, about thee men skilled in
hymning sing their songs and praises.
Elect us also into their assembly who by their calls on thee
despoiled the niggards.
10 Thine are these lauds, 0 manliest of heroes, lauds which
revert to us and give us riches.
Favour these, Indra, when they fight with foemen, as Friend
and Hero and the heroes’ Helper.
11 Now, lauded for thine aid, Heroic Indra, sped by our prayer,
wax mighty in thy body.
Apportion to us strength and habitations. Ye Gods, protect us
evermore with blessings.
HYMN XX. Indra.
Strong, Godly-natured, bom for hero exploit, man’s Friend,
he doth whatever deed he willeth.
Saving us e’en from great transgression, Indra, the Youthful,
visiteth man’s home with favour.
2 Waxing in greatness Indra slayeth Vritra: the Hero with his
aid hath helped the singer. *
r He gave Sudas wide room and space, and often hath granted
wealth to him who brought oblations.
3 Soldier unchecked, war-rousing, battling Hero, unconquered
from of old, victorious ever,
Indra the very strong hath scattered armies; yea, he hath
slain each foe who fought against him.
4 Thou with thy greatness hast filled full, 0 Ifidra, even both
the worlds with might, 0 thou Most Mighty.
Lord of Bays, Indra, brandishing bis thunder, is gratified with
Soma at the banquet.
5 A Bull begat the Bull for joy of battle, and a strong Mother
brought forth him the manly.
8 Atithigva: probably a descendant of Sud&s who must have lived long
fiefore the composition of this hymn, as the favour bestowed upon him by
Indra is spoken of as old in stanza 6. Yddva: or Yadu’s son.
9 Meet us also: that is, let us share the blessings which thou withholdesfc
from the illiberal churls who offer no oblations and givesfc to those who call
upon thee and worship thee.
5 A Ball begat the Ball: ‘A vigorous (god) begot a vigorous (son)/—Muir.
The father of Indra is Kasyapa, according to Sdyana ; hut probably Dyaus is
intended. A strong Mother ; Aditi.
HYMN 21.]
THE RIGVEDA.
23
He who is Chief of men, their armies’ Leader, is a strong Hero,
bold, and fain, for booty.
6 The people falter not, nor suffer sorrow, wbo win themselves
this God's terrific spirit.
He who with sacrifices worships Indra is lord of wealth, law-
born and law's protector.
7 Whene'er the elder fain would help the younger, the greater
cometh to the lesser's present.
Shall the Immortal sit aloof inactive ? 0 Wondrous Indra,
bring us wondrous riches.
8 Thy dear folk, Indra, who present oblations, are, in chief
place, thy friends, 0 Thunder-wielder. *
May we be best content in this thy favour, sheltered by One
who slays not, but preserves us.
9 To thee the mighty hymn hath clamoured loudly, and,
Maghavan, the eloquent hath besought thee.
Desire of wealth hath come upon thy singer: help us then,
Sakra, to our share of riches. *
10 Place us by food which thou hast given, G Indra, us and the
wealthy patrons who command us.
Let thy great power bring good to him who lauds thee. Ye
Gods, preserve us evermore with blessings.
*HYMN XXL Indra.
Pressed is the juice divine with milk commingled: thereto
hath Indra ever been accustomed.
We wake thee. Lord of Bays, with sacrifices : mark this our
laud in the wild joy of Soma.
2 On to the rite they move, the grass they scatter, these Soma-
drinkers eloquent in synod.
Hither, for men to grasp, are brought the press-stones, far-thun¬
dering, famous, strong, that wait on heroes.
6 Law-lorn: horn in accordance with the law.
7 The relations between Gods and men resemble those between elders and
juniors, superiors and inferiors among men. The inferior comes to his superior
with some offering in his hand and is assisted by him in return. So Indra
should accept our oblations, and reward us with wealth.
9 The eloquent: sttimiih; according to Ludwig, the Greek GTitijivkog
(from crro/Lta, mouth), mouthy, talkative, and, in a good sense, fluent, eloquent.
The Commentators explain the word as f praiser.’
1 We ivalce thee ; or, we think of thee, serve thee.
THE HYMtfS OF [BOOK ttt
3 Indra, thou setteat free the many waters that were encompassed,
Hero, by the Dragon.
Down rolled, -as if on chariots borne, the rivers i through fear
of thee all things created tremble.
4 Skilled in all manly deeds the God terrific hath with his
weapons mastered these opponents.
Indra in rapturous joy shook down their castles: he slew
them in his might, the Thunder-wielder.
5 No evil spirits have impelled us, Indra, nor fiends, 0 Mightiest
God, with their devices.
Let our true God subdue the hostile rabble : let not the lewd
approachyour holy worship.
6 Thou in thy strength surpassest Enrth and Heaven: the
regions comprehend not all thy greatness.
With thine own power and might thou slewest Vritra: no foe
hath found the end of thee in battle.
7 r Even the earlier Deities submitted their powers to thy supreme
divine dominion.
Indra wins wealth and deals it out to others ; men in the strife
for booty call on Indra.
8 The humble hath invoked thee for protection, thee, Lord of
great felicity, 0 Indra.
Thou with a hundred aids hast been oifr Helper : one who brings
r, gifts like thee hath his defender.
9 May we, 0 Indra, be thy friends for ever, eagerly, Conqueror,
yielding greater homage.
May, through thy grace, the strength of us who battle quell
in the shock the onset of the foeman.
10 Place us by food which thou hast given, 0 Indra, us and the
wealthy patrons who command us. *
Let thy great power bring good to him who lauds thee. Ye
Gods, preserve us evermore with blessings.
HYMN XXII. Indra,
Drink Soma, Lord of Bays, and let it cheer thee: Indra, the
stone, like a well guided courser,
Directed by the presser’s aims hath pressed it.
4 These opponents: according to S&yana, the demons of the air. The text
has no noun for c these/
5 The lewd: those who 'do not follow Vedic observances, according to
Y&ska. For a full discussion of the meaning of aisnddevdh see Muir, 0. JS.
Texts, IV. 406—411,
8 One who * brings gifts like thee; Sftyana interprets differently: < be our
defender against every overpowering (assailant) like to thee/—Wilson.
itVMN 23.] THE RIGVEDA. 25
2 So let the draught of joy, thy dear companion s by which, 0
Lord of Bays, thou slayest foemen,
iDelight thee, Indra, Lord of princely treasures.
3 Mark closely, Maghavan, the words I utter, this eulogy
incited by Yasishtha:
Accept the prayers I offer at thy banquet.
4 Hear thou the call of the juice-drinking press-stone: hear thou
the Brahman’s hymn who sings and lauds thee.
Take to thine inmost self these adorations.
8 I know and ne’er forget the hymns and praises of thee, the
Conqueror, and thy strength immortal.
Thy name I ever utter, Self-Refulgent!
6 Among mankind many are thy libations, and many a time the
pious sage invokes thee.
0 Maghavan, be not long distant from us.
7 All these libations are for thee, 0 Hero: to thee I offer these
my prayers that strengthen. **
Ever, in every place, must men invoke thee.
8 Never do men attain, 0 Wonder-Worker, thy greatness, Mighty
One, who must be lauded,
Nor, Indra, thine heroic power and bounty.
9 Among all Rishis, Tn^ra, old and recent, who have engender¬
ed hymns as sacred singers,
Even with us be thine auspicious friendships. Ye God$
preserve us evermore with blessings.
HYMN XXIII. Indra.
Prayers have been offered up through love of glory: Yasishtha,
honour IncJja in the battle.
He who with might extends through all existence hears words
which I, his faithful servant, utter.
2 A cry was raised which reached the Gods, 0 Indra, a cry to
them to send us strength in combat.
None among men knows his own life’s duration: bear us in
safety over these our troubles.
3 The Bays, the booty-seeking car I harness : my prayers have
reached him who accepts them gladly.
4 Juice-drinking ; that presses out the juice of the plant, and so may be
said to drink ib, The Scholiast inserts mama, of me: * Hear the invocation o’f
the (grinding) Btone (of me) repeatedly drinking (the Soma)’— Wilson.
2 A erg was raised: I follow Pischel’s interpretation of this very difficult
stanza. See Vedische Studien , I. pp. 34—36.
26 Tim EYUM OF [BOOK Vlt
Indra, when he had fdain resistless foemen, forced with his
might the two world-halves asunder.
4 Like barren cows, moreover, swelled the waters : the singers
sought thy holy rite, 0 Indra.
Come unto us as with his team comes V&yu: thou, through
our solemn hymns bestowest booty.
5 So may these gladdening draughts rejoice thee, Indra, the
Mighty, very bounteous to the singer.
Alone among the Gods thou pitiest mortals: 0 Hero, make
thee glad at this libation.
6 Thus the Yasishthas glorify with praises Indra the Powerful
whose asm wields thunder.
Praised, may he guard our wealth in kine and heroes. Ye
Gods, preserve us evermore with blessings.
HYNM XXIY. Indra.
A home is made for thee to dwell in, Indra : 0 Much-invoked,
r go thither with the heroes.
That thou, to prosper us, mayst be our Helper, vouchsafe us
wealth, rejoice with draughts of Soma.
2 Indra, thy wish, twice-strong, is comprehended: pressed is
the Soma, poured are pleasant juices.
This hymn of praise, from loosened tongue, made perfect,
draws Indra to itself with loud invoking.
r 3 Come, thou Impetuous God, from earth or heaven come to our
holy grass to drink the Soma.
Hither to me let thy Bay Horses bring thee to listen to our
hymns and make thee joyful.
4 Come unto us with all thine aids, accordant, Lord of Bay
Steeds, accepting our devotions,
Fair-helmeted, o’ercoming with the mightyf and lending us
the strength of bulls, 0 Indra*
5 A.s to the chariot pole a vigorous courser, this laud is brought
to the great strong Upholder.
This hymn solicits wealth of thee: in heaven, as ’twere above
the sky, set thou our glory.
6 With precious things. 0 Indra, thus content us: may we attain
to thine exalted favour. *
Send our chiefs plenteous food with hero children. Preserve
us evermore, ye Gods, with blessings.
4 Barren cows; which are fatter than others.
X A home: in the sacrificial chamber. Heroes; or, men ; the priests.
4 Bair-helmcted; or fair-checked, or handsome-chinned.
26.]
mn utovjsDA.
27
HYMN XXV. Indra.
When with thy mighty help, 0 potent Indra, the armies rush
together in their fury,
When from the strong man’s arm the lightning flieth, let not
thy mind go forth to side with others.
2 0 Indra, where the ground is hard to traverse, smite down
our foes, the mortals who assail us.
Keep far from us the curse of the reviler : bring us accumulat¬
ed store of treasures.
3 God of the fair helm, give Sudas a hundred succours, a
thousand blessings, and thy bounty.
Strike down the weapon of our mortal foeman*: bestow upon
us splendid fame and riches.
1 I wait the power of one like thee, 0 Indra, gifts of a Helper
such as thou art, Hero.
Strong, Mighty God, dwell with me now and ever: Lord of
Bay Horses, do not thou desert us.
5 Here are the Kutsas supplicating Indra for might, the Lord
• of Bays for God-sent conquest.
Make our foes ever easy to he vanquished: may we, victorious,
win the spoil, 0 Hero.
6 With precious things, 0 Indra, thus content us: may we
attain to thine exaltbd favour.
Send our chiefs plenteous food with hero children. Preserve
us evermore, ye Gods, with blessings.
HYMN XXVI. Indra.
Soma unpressed ne’er gladdened liberal Indra, no juices
pressed without a prayer have pleased him.
I generate a laud that shall delight him, new and heroic,
so that he*may hear us.
2 At every laud the Soma gladdens Indra : pressed juices please
him as each psalm is chanted,
What time the priests with one united effort call him to aid,
as sons invoke their father.
3 These deeds he did; let him achieve new exploits, such as the
priests declare at their libations.
The battle has begun, and the singer prays to Indra for aid.
1 The lightning : the swift and flashing arrow. Others : the enemy.
3 Sudds : according to S&yana, 4 the liberal donor (of oblations)/—Wilson.
The Kutsas : apparently the priests of the hostile party.
1 Soma impressed: cp. VI. 41. 4, Soma when (properly) pressed excels the
impressed (>>r ill-presned} Soma. Not only must the juice be duly expressed,
but it must be expressed and offered with prayer.
38 THE HYMNS OF [BOOK VlL
Indra hath taken and possessed all castles, like as one com¬
mon husband doth his spouses.
4 Even thus have they declared him. Famed is Indra as Con¬
queror, sole distributer of treasures ;
Whose many succours come in close succession. May dear
delightful benefits attend usv
5 Thus* to bring help to men, Vasishtha laudeth Indra, tliO
peoples’ Hero, at libation.
Bestow upon us strength and health in thousands* Preserve
us evermore, ye Gods* with blessings*
» HYMN XXVII. Indra.
Men call on Indra in the armed encounter that he may make
the hymns they sing decisive.
Hero, rejoicing in thy might* in combat gWe US a portion of
the stall of cattle.
Grant, Indra Maghavan, invoked of many, to these my friends
the strength which thou possessest.
Thou, Maghavan, hast rent strong places opeti: uneiose for
us, Wise God, thy hidden bounty.
3 King of the living world, of men, is Indra, of all in varied
form that earth contain eth.
Thence to the worshipper he giveth* riches: may he enrich US
also when we laud him.
4 Maghavan Indra, when we all invoke him, bountiful ever
sendeth strength to aid us: „
Whose perfect guerdon, never failing, bringeth wealth to the
men, to friends the thing they covet.
5 Quick, Indra, give us room and way to jpehes, au d ^
bring thy mind to grant us treasures,
That we may win us cars and steeds and cattle. Preserve
us evermore, ye Gods, with blessings.
HYMN XXVIII. Indra.
Come to our prayers, 0 Indra, thou who knowest: let thy
Bay Steeds be yoked and guided hither.
Thou rh mortal men on every side invoke thee, still give thine
ear to us, 0 AlMmpeller.
3 AU castles : all the strongholds of the demons of drought, the cloud-cas¬
tles in which the rain is imprisoned,
1 Give us a portion, etc ; aid us to capture and carry off the cattle of the
enemy.
HYMN 29,]
THE RIG VEDA.
2&
2 Thy gre&tness reacheth to our invocation, the sages’ prayer
•which, Potent God, thou guardest,
' What time thy hand, 0 Mighty, holds the thunder., awful in
strength thou hast become resistless.
3 What time thou drewest both world-halves together, like
heroes led by thee who call each other—
J?or thou wasfc born for strength and high dominion—then
e’en the active overthrew the sluggish.
4 Honour us in these present days, 0 Indra, for hostile men are
making expiation.
Our sin that sinless Yaruna discovered, the Wondrous-Wise
hath long ago forgiven, T
5 We will address this liberal Lord, this Indra, that he may
grant us gifts of ample riches,
Best favourer of the singer’s prayer and praises. Preserve us
evermore, ye Gods, with blessings.
HYMN XXIX. i n drS.
This Soma hath been pressed for thee, 0 Indra: come hither,
Lord of Bays, for this thou lovest.
Prink of this fair, this well-effused libation : Maghavan, give
us wealth when we implore thee,
g Come to us quickly with thy Bay Steeds, Hero, come to our
prayer, accepting our devotion. ^
Enjoy thyself aright at this libation, and listen thou unto the
prayers we offer.
3 What satisfaction do our hymns afford thee ? When, Magha-
yan? Now let us do thee service.
Hymns, only hymns, with love for thee, I weave thpe : then
hear, 0 Jndfa, these name invocations,
2 Thy greatness reacheth to our invocation : thou hast tlie power to come
fo our call if thou wilt.
3 Drewest both world-halves together: settest heaven and earth opposite to
each other, like armies arrayed for battle. M’en the active: the pneaning of
file halfdine is doubtful, and chit, even, seems to be out of place, Wilson
translates, after Stiyana : * whence the presenter of offerings overcomes him
who offers them not/ According to Professor Grassmann, 1 the active’ is Indra,
and 1 the inactiye ’ is the sluggish demon. Ludwig suggests an alteration of
the text.
4 Are v^alcing expiation: or, possibly, set themselves in order, that is,
equip and prepare themselves for battle. The Wondrous-Wise: m&y%; Yaruna.
3 Now let us do thee service: nUndm ; e no time like the present/—Ludwig.
30 THE HYMNS OF * [BOOK VII *
4 They, verily, were also human beings whom thou wast wont
to hear, those earlier sages.
Hence I, 0 Indra Maghavan, invoke thee : thou afrt our Pro¬
vidence, even as a Father. , 4
5 We will address this liberal Lord, this Indra, that he may
grant us gifts of ample riches,
Best favourer of the singer’s prayer and praises. Preserve us
evermore, ye Gods, with blessings.
HYMN XXX. Indra.
With power and strength, 0 Mighty God, approach us; be
the augmenter, Indra, of these riches;
Strong Thunderer, Lord of men, for po'tent valour, for manly
exploit and for high dominion.
2 Thee, worth invoking, in the din of battle, heroes invoke in,
fray for life and sunlight.
Among all people thou art foremost fighter: give up our
* enemies to easy slaughter. • •
3 When fair bright days shall dawn on us, 0 Indra, and thou
shalt bring thy banner near in battle,
Agni the Asura shall sit as Herald, calling Gods hither for
our great good fortune.
4 Tuine are we, Indra, thine, both tl^ese who praise thee, and
those who give rich gifts, 0 God and Hero.
c Grant to our princes excellent protection : may they wax old
and still be strong and happy.
5 We will address this liberal Lord, this Indra, that he may .
grant us gifts of ample idehes,
Best favourer of the singer’s prayer and praises. Preserve us
evermore, ye Gods, with blessings. m
HYMN XXXI. l ndra .
Sing ye a song, to make him glad, to Indra, Lord of Tawny
Steeds,
The*Soraa-drinker, 0 my friends.
2 To him the Bounteous say the laud, and let us glorify, as men
May do, the Giver of true gifts.
3 0 Indra, Lord of boundless might, for us thou winnest strength
and kine,
Thou winnest gold for us, Good Lord. , .
1 For potent valour: that is, to give us potent valour. 51
2 Foremost fighter: caster of the spear, warrior, according to von Both •
but the meaning of sinyah is somewhat uncertain. ^ w '* '
TEE RIG VEDA .
HYMN 32.]
31
4 Faithful to thee we loudly sing, heroic Indra, songs to thee:
Mark, 0 Good Lord, this act of ours.
5 Give us pot up to man's reproach, to foeman's hateful calumny :
In thee alone is all my strength.
6 Thou art mine ample coat of mail, my Champion, Vritra-slayer,
thou:
With thee for Friend I brave the foe.
7 Yea, great art thou whose conquering might two independent
Powers confess,
The Heaven, 0 Indra, and the Earth.
8 So let the voice Surround thee, which attends t^he Maruts on
their way,
Beaching thee with the rays of light.
9 Let the ascending drops attain to thee, the Wondrous God, in
heaven: *
Let all the folk bow down to thee.
10 Bring to the Wise, the Great, who waxeth mighty, your offer¬
ings, and make ready your devotion :
To many clans he goeth, man's Controller.
11 For Indra, the sublime, the far-pervading, have singers gener¬
ated prayer and praises:
The sages never violatq his statutes.
12 The choirs have stablished Indra King for ever, for victory,
him whose anger is resistless :
And, for the* Bays' Lord, strengthened those he loveth.
HYMN XXXII. Indra.
Let none, no, not thy worshippers, delay thee far away from us.
Ev^n from fan away come thou unto our feast, or listen if al¬
ready here.
2 For here, like flies on honey, these who pray to thee sit by the
juice that they have poured.
Wealth-ei'a^ing singers have on Indra set their hope, as men
set foot upon a car.
7 Independent: svadh&vari ; * abounding in food.*—Wilson.
8 The voice : ‘the praises of thine adorers.*—Wilson.
12 Strengthened: 1 barhayd: for abarhayan, as is^ clear from what pre-
cedes.*—Ludwig. Sdyana takes barkayd as the imperative : ‘ urge thy kinsmen,
(worshipper, to glorify) the lord of bay steeds.’—Wilson.
l am indebted to Max Muller’s translation of this bymn in his Ancient
Sanskrit Zitcrature for many of the renderings which I have adopted.
32, TMB HYMNS OF [BOOK VII.
3 Longing for wealth I call on him, the Thunderer with the
strong right hand,
As a son calleth on his sire.
4 These Soma juices, mixed with curd, have been expressed for
Indra here,
Come with thy Bay Steeds, Thunder-wielder, to our home, to
drink them till they make thee glad.
5 May he whose ear is open hear us. He is asked for wealth :
will he despise our prayer ?
Him who bestows at once a hundred thousand gifts none shall
restrain when he would give.
6 The hero "never checked by men hath gained his strength
through Indra, he
Who presses out and pours his deep libations forth, 0 Yritra-
. slayer, unto thee.
7 When thou dost drive the fighting men together be, thou
Mighty One, the mighty's shield.
May we divide the wealth of him whom thou hast slain ; bring
us, Unreachable, liis goods.
8 For Indra, Soma-drinker, armed with thunder, press the Soma
juice.
Make ready your dressed meats: cause him to favour us. The
Giver blesses him who gives, *
- 9 Grudge not, ye Soma-pourers ; stir you, pay the rites, for
wealth, to the great Conqueror.
Only the active conquers, dwells in peace, and thrives : not for
the niggard are the Gods.
10 No one hath overturned or stayed the car of him who freely gives,
The man whom Indra and the Marut host defend comes to a
stable full of kine.
11 Indra, that man when fighting shall obtain the spoil, whose
strong defender thou wilt be.
Be thou the gracious helper, Hero l of our oars, be thou the
helper of our men.
12 His portion is exceeding great like a victorious soldier's spoil.
Him who is Indra, Lord of Bays, no foes subdue, He gives
the Soma-pourer strength.
3 With the strong right hand : or, giver of good gifts.
7 The mighty's shield: ‘ the shield of the mighty (Vasishthas).’—M. M. j
* a protection of the Maghavans/ i. e . the institutes of the sacrifice,—Ludwig.
8 The Giver blesses him who gives : Indra rewards the liberal worshipper.
10 Comes to a stable full of kine ; carries off rich booty.
HYMN 32.'] THE RIG VEDA. M
13 Make for the Holy Gods a hymn that is not mean, but welt&
arranged and fair of form.
Even many snares and bonds subdue not him who dwells Tvith
Indra through his sacrifice.
14 ■ Indra, what mortal will attack the man who hath his wealth*
in thee?
The strong will win the spoil on the decisive day through faith
in thee, 0 Maghavan.
15 In battles with the foe urge on our mighty ones who give the*
treasures dear to thee, . ,
And may we with our princes, Lord of Tawny Steeds ! pass
through all peril, led by thee. *
16 Thine, Indra, is the lowest wealth, thou cherishest the mid-"
most wealth,
Thou ever rulest all the highest: in the fray for cattle none
resisteth thee'
17 Thou art renowned as giving wealth to every one in all tfee
battles that are fought.
Craving protection, all these people of the earth, 0 Much-
invoked, implore thy name.
18 If I, 0 Indra, were the Lord of riches ample as thine own,'
I should support the sjnger, God who givest wealth ! and not
abandon him to woe.
19 Each day would I enrich the man who sang my praise, in
whatsoever place he were. .
No kinship is there better, Maghavan, than thine : a father
even is no more.
20 With Plenty for his true ally the active man will gain the
spoil. •
Your Indra, Much-invoked, I bend with song, as bends a
wright his wheel of solid wood.
21 A mortal wins no riches by unworthy praise : wealth comes
not to the niggard churl.
Light is the task to give, 0 Maghavan, to one like me on the'
decisive day.
22 Like kine unmilked we call aloud, Hero, to thee, and sing
. thy praise,
. Looker on heavenly light, Lord of this moving world, Lord,
Indra, of what moveth not.
Plenty or,* Spirit, Boldness.
3
$& THE HYMNS OF [BOOK TIL
2§ Nbiic other like to’tjiee, of earth or of the heavens, hath been
or ever will be born.
, Desiring horses, Indra Magbavan! and kine, as men of might
we call on thee.
24 Indra, the Victorious Ones; bring, elder thou, the
younger host.
, For, Meghavan, thou art rich in treasures from of old, and
must be called in every fight.
Drive thou away our enemies, 0 Maghavan : make riches easy
to be won.
Be thou our good Protector in the strife for spoil; Cherisher
of our friends be thou.
2(? 0 Indra ? give us wisdom as a sire gives wisdom to his sons.
Guide us, 0 Much-invoked, in this our way: may we still live
and look upon the light.
27 Grant that no mighty foes, unknown, malevolent, unhallowed,
tread us to the ground,
~ With thine assistance, Hero, may we pass through all the
Waters that are rushing down.
HYMN XXXIII. Vasishtha.
These who wear hair-knots on the right, the movers of holy
thought, white-robed, have won m$ over.
I warned the men, when from the grass I raised me, Not from
7 * afar can my Vasishthas help you.
2 With Soma they brought Indra from a distance, over Vaisanta,
from the strong' libation.
Indra preferred Vasishthas to the $oma pressed by the son of
Vayata, Pasadyumna.
24 Bring t Jndm, the Victorious Ones: these would be the Maruts. f Elder
Indra, bring that (wealth to me) being the junior,’—Wilson, 4 Bring all this
to those who are good, 0 Indra, be they old or young.’—M. Muller.
The hymn is a glorification of Vasishtlia and his family, the latter part
relating his birth and the earlier verses referring to his connexion with King
Sndas.
I Hair-hiots ; Jcaparda is the chu^a or single lock of hair left on the head
at tonsure, which, according to the Scholiast, it was characteristic of the
Vctsishlhas to wear on the right of the crown of the head. White-robed :
white-coloured, according to S&yana. Me: Vasishtlia, who is the speaker of
stanzp 1—6. c Von Both (under the word av) regards Indra as the speaker.
May it not be SudSs ? ’ — Muir, 0, S, Texts, I. 31$, 320, where stanzas 1—13
are translated. From, the grass: the sacred grass laid on the floor of the sacri-
flgial chamber.
2 FV r.-* 1 : Ny the name of a river. Pdsadyumna,; another king who
was i ■ .* . i i. i i at the same time as Sud&s,
MQ PmDA.
&YMN S3.]
3 So, verily, with these he crossed the river, in company with
these he slaughtered Bheda,
So in the fight with the Ten Kings, Vasishthas ! did Indra
help Sud&s through your devotions. .
& I gladly, men! with prayer prayed by our fathers have fixed
your axle j ye shall not, be injured :
* Since, when ye sang aloud the Sakvarx verses, Vasishthas ! ye
invigorated Indra.
g Like thirsty men they looked to heaven, in battle with the
Ten-Kings, surrounded and imploring.
, Then Indra heard Vasishtha as he praised him, and gave the
Tritsus ample room and freedom. '•
6 Like sticks and staves wherewith they drive the cattle, strips
ped bare, the Bharatas were found defenceless : »
Vasishtha then became their chief and leader: then widely
were the Tritsus’ clans extended.
7 Throe fertilize the worlds with genial moisture: three noble
Creatures cast a light before them, *
Three that give warmth to all attend the Morning. All these
have they discovered, these Vasishthas.
8 Like the Sun’s growing glory is their splendour, and like the
sea’s is their unfathomed greatness.
Their course is like jdie wind's. Your laud, Vasishthas, can
never be attained by any other.
9 They with perceptions of the heart in secret resort to tli£fc
which spreads a thousand branches.
The Apsaras brought hither the Vasishthas wearing the vesture
spun for them by Yama.
3 The river: Yamun$. See VII. 18. 19, Ten Kings : of the confederate
tribe* who oppopeci f^qcUta. gee VII. 18.
4 Sahvart verses : hymns of praise ip-the Sakvarl metre (14 x 4).
6 Tritsus : the tribe of which Sud&a was King. Bharatas ; apparently the
s^me as the Tritsus.
7 Indra is the speaker of thereat of the hymn. 'In explanation of this,
Sftyana quotes a passage from the Sftty&yana Br&hmqna : (1) Agni produces a
fertilizing fluid on the earth, V&yu in the air, the Sun^in the sky. (2) The
^hree noble creatures’ , are the Vasus, Rudnis, and Adityas. The Suq is
their light. (3) Agni, VAyu, and the Sun each attend the DnWn.*—ftlufr*
O.S. Texts, 1. 320. *
9 That which spreads a thousand branches: according to Ludwig’s Trans¬
lation, the Sun-God is meant; according to his later view, the reference is t,o
the mystic free sustained by Yaruna in the baseless region (I. 24. 7),
The vesture; the body. The stanza is very obscure, and Silyana’s explana¬
tion. which overrides grammar, is not satisfactory: ' By the wiRdom seated in
the heapt the Vasishthas traverse the hidden 11 r. M' l 1 world? a n f d
the Apsarasas sit down, wearing tip* vestupe v ; .ii ... .. i .-sVWitafWt
m T&KHYMNS OF {BOOK VII-
10 A form of lustre springing from the lightning wast thou, when
Yaruna and Mitra saw thee.
Thy one and only birth was then, Vasishtha, when from thy
stock Agastya brought thee hither.
11 'Born of their love for Urvas*, Vasishtha, thou, priest, art son
of Yaruna and Mitra;
And as a fallen drop, in heavenly fervour, all the Gods laid
rhee on a lotus-blossom.
12 He, thinker, knower both of earth and heaven, endowed with
many a gift, bestowing thousands,
Destined to wear the vesture spun by Yama, sprang from the
Apsaras to life^ Yasishtha.
13 Born at the sacrifice, urged by adorations, both with a com¬
mon flow bedewed the pitcher.
Then from the midst thereof there rose up Mana, and thence
they say was bora the sage Yasishtha.
11 He brings the bearer of the laud and Slman ; first shall he
speak bringing the stone for pressing.
With grateful hearts in reverence approach him : to you, O
fratridas, Vasishtha cometh.
HYMN XXXIY. Yisvedevas.
May our divine and brilliant hymn go forth, like a swift
chariot wrought and fashioned well.
Y The waters listen as they flow along; they know the origin of
heaven and earth.
10 Vasishtha appears here as an embodiment of lightning, light, or fire,
and to have been brought down to men by Agastya who was born in the same
way us-Yasishtha.
11 Ur vast: the most celebrated of the Apsarases or nymphs of heaven On
a lotus-blossom; or, according to others, * in the sacred pitcher,’ or water-jar
used in sacrifice. * In the lake.’—Wilson.
For a full account of this production of Yasishtha, the curious reader is
referred to Muir, 0. S. Texts , I. 321. See M. Muller, Chips, IV. 108, 109, and
Hillebrandt, Varum und Mitra, 148, 149.
12 The Apsaras ; Urvasl.
3 3 Mdna ; said to be another name of Agastya.
14 The bearer of the laud and S4man: the pressing-stone, which was worked
during the recitation of sacred verses. Pratridas : a name used here to
designate the Tiitsus.
This difficult and obscure hymn has been translated and thoroughly dis«
cussed by Geldner (Vedische Studien , II. pp. 129—155, criticized by Prof,
Ludwig, Ueber die neuesten Arbeiten auf clem Oebiete der Rgveda-forschung t
pp. 163—167).
2 f An allusion, perhaps, to the subsequently received cosmogony,’ as in ~
fflanu, that water was the first of created things.’—Wilson.
THE- RIG VEDA.
HYMN 34.]
87
3 Yea, the broad waters swell their hood for him : of him strong
heroes think amid their foes*
5 4 Set ye for him the coursers to the pole i like Indra Thunderer
is the Golden-armed.
5 Arotlse you, like the days, to sacrifice : speed gladly like a
traveller on the way.
. 6 Go swift to battles, to the sacrifice : set up a hag, a hero for
the folk.
7 Up from his strength hath risen as *tWere a light: it bearfc
the load as earth bears living things. ^
”8 Agni, no demon I invoke the Gods: by law completing it, I
form a hymn*
9 Closely about you lay your heavenly song, and send your
voice to where the Gods abide.
10 Varuna, Mighty, with a thousand eyes* beholds the paths
wherein these rivers run. 1
11 He, King of kings, the glory of the floods, o’er all that liveth
hath resistless sway.
12 May he assist us among all the tribes, and make the envier’s
praise devoid of light.
13 May the foes’ threatening arrow pass us by : may he put far
from us our bodies’ sin. *
14 Agni, oblation-eater, through our prayers aid us : to him our
dearest laud is brought.
15 Accordant with the Gods choose for our Friend the Waters’
Child : may he be good to us.
.16 With lauds losing the Dragon bom of floods : he sits beneath
the streams in middle air.
17 Ne’er may the Dragon of the Deep harm us : ne’er fail this
faithful servant’s sacrifice.
18 To these our heroes may they grant renown ; may pious men
march boldly on to wealth.
1*9 ‘Leading great hosts, with fierce attacks of these, they burn
tbeir foes as the Sun burns the earth.
. 3 For him : Indra.
4 The. Golden-armed ; Savitar.
6 A hero : a sort of personification of the sacrifice. * An expiatory sacrifice
for (the good of) mankind,’—Wilson.
16 The Dragon horn of floods : Ahibudhnya, or the Dragon of the Deep of
the following stanza ; the regent of the sea of $dr.
18 They ; the Gods/
19 Of these ; Gods, or Maruts, according to the Scholiast,
TEE EYMNS OF
88
[BOOK VJ1.-
20 What time our wives draw near to us, may he, deft-handed
Tvashtar, give us hero sons.
21 May Tvashtar find our hymn acceptable, and may Aramati,
seeking wealth, be ours.
22 May they who lavish gifts bestow those treasures: may
Rodasi and Varan ani listen.
May he, with the Varutris, be our refuge, may bountiful
Tvashtar give us store of riches.
23 So may rioh Mountains and the liberal Waters, so may all
Herbs that grow on ground, and Heaven,
And Eartl? accordant with the Forest-Sovrans, and both the
World-halves round about protect us.
24 To this may both the wide Worlds lend approval, and Varuna
in heaven, whose Friend is Jndra.
May all the Maruts give consent, the Victors, that we may
- hold great wealth in firm possession.
25 May Indra, Varuna, Mitra, and Agni, Waters, Herbs, Trees
accept the praise we offer.
May we find refuge in the Maruts 7 bosom. Protect us ever¬
more, ye Gods, with blessings.
HYMN XX Xy. Visvedevas.
Befriend us with their aids Indra and Agni, Indra and
Varuna who receive oblations !
Indra and Soma give health, strength and comfort, Indra
and Pushan be our help in battle.
2 Auspicious Friends to us be Bhaga, Sansa, auspicious bo
Purandhi and all Riches ;
The blessing of the true and well-conducted^ and Aryaman in
many forms apparent.
3 Kind unto us be Maker and Sustainer, and the far-reaching
Pair with Godlike natures.
Auspicious unto us be Earth and Heaven, the Mountain, and
the Gods 7 fair invocations.
21 Aramati: the Genius of Devotion and active piety.
22 Vardtrts: protecting Goddesses.
23 Forest-Sovrans: tall timber trees.
1 ’Befriend us: &dm no bhuwtdm. The indeclinable word sdm } signifying
happy, auspicious, pleasant, sweet, kind, agreeable, etc., etc., is used with or
without the verb bhH 9 in the first thirteen stanzas. I have valued the expres¬
sion here and there.
2 Bxma: Prayer or Wish personified. Or it may be Nar&sansa, Agni,
Purandhi; Plenty, or Spirit, Boldness personified,
8 far-reaching Pair; Heaven and Earth.
TEE maVEDA.
35.]
$9
A Favour us Agni with his face of splendour, and Varuna and
Mitra and the Asvins.
Favour us noble actions of the pious, impetuous Vata blow on
us with favour,
5 Early invoked, may Heaven and Earth be friendly, and Air’s
mid-region good for us to look on.
To us may Herbs and Forest-Trees -be gracious, gracious th&
Lord Victorious of the region.
6 Be the God Indra with the Vasus friendly, and, with Adityas,
Varuna who blesseth.
Kind, with the Rudras, be the Healer Rudra, %nd, with the
Dames, may Tvashtar kindly listen.
7 Blest unto us be Soma, and devotions, blest be the Sacrifice,
the Stones for pressing;
Blest be the fixing of the sacred Pillars, blest be the tender
Grass, and blest the Altar.
8 May the far-seeing Sun rise up to bless us: be the foftr
Quarters of the sky auspicious.
Auspicious be the firmly-seated Mountains, auspicious be the
Rivers and the Waters.
9 May Aditi through holy works be gracious, and may the
Maruts, loud in song, be friendly.
May Vishnu give felicity, and Pdshan, the Air that cherisheth
our life, and Vayu. *
10 Prosper us Savitar, the God who rescues, and let the radiant
Mornings be propitious.
Auspicious to all creatures be Parjanya, auspicious be the
field’s benign Protector.
11 May all the ^fellowship of Gods befriend us, Saras vati, with
Holy Thoughts, be gracious.
Friendly be they, the Liberal Ones who seek us, yea, those
who dwell in heaven, on earth, in waters.
12 May the great Lords of Truth protect and aid us ; blest to us
be our horses and our cattle.
Kind be the pious skilful-handed Ribhus, kind be the Fathers
at our invocations.
13 May Aja-Ekapad, the God, be gracious, gracious the Dragon
of the Deep, and Ocean.
5 The Lord Victorious: Indra.
10 The field's benign Protector ; Agni, or Rudra. See IV, 57. 1.
13 Aja^Ekapdtl: the Sun. See VI. 50, 14, and footnote.
The, Dragon, of the Deep: Ahibudhnya, regent of the depths of the firma-'
merit.
[BOOK VII.
dO THE HYMm OF
GraeiQus be lie, the swelling Child of Waters, gracious be
Prism who hath Gods to guard her.
14 So may the Budras, Yasus, and A dityas-accept the new hymn
which we now are making.
; .May all the Holy Ones of earth and heaven, and the Cow ? s
offspring hear our invocation.
!s5‘ They who of Holy Gods are very holy, Immortal, knowing
Law, whom man must worship,—
•May these to-day give us broad paths to travel. Preserve us
evermore, ye Gods, with blessings.
° HYMN* XXXVI. Visvedevas.
Let the prayer issue from the seat of Order, for Surya with
his beams hath loosed the cattle.
With lofty ridges earth is far extended, and Agni’s flame hath
lit the spacious surface.
$ 0 Asuras, 0 Varuna and Mitra, this hymn to you, like food,
anew I offer.
One of you is a strong unerring Leader, and Mitra, speaking,
Btirreth men to labour.
3 The movements of the gliding wind come hither : like cows,
the springs are filled to overflowing.
Born in the station e’en of lofty heaven the Bull hath loudly
* bellowed in this’ region.
.4 May I bring hither with my song. 0 Indra, wise Aryaman
who yokes tby dear Bay Horses,
14 Cow's offspring: the Maruts. According to von Both those who are bom
and live in radiant heaven.
15 Broad paths to travel : perhaps, generally, an easy road to prosperity.
1 The seat of Order: { the hall of the sacrifice.’—Wilson. The cattle: rays
of light.
2 { One of you-(Varuna) ig the lord and unassailable guide, and he who is
called Mitra, (i, e. the friend) calls men to activity. Here so much at least is
declared (and the, same thing is expressed in nearly the same words in other
places), that the light of day, which awakens life, and brings joy and activity
into the world, is the narrower sphere of Mitra’s power j though, however,
Vatuinais not relegated to the night alone, for he continues bo be the lord
and. the first.’—Von Roth, quoted by Muir, 0. S. Texts , Y. 70. The meaning
of ind& translated by ^lord’.ip this,extract, is, in the Veda, rather 'strong,’
* energetic,’ and is so given in the St. Petersburg Lexicon, the meaning‘ lord'
belonging to later literature. The second half of the second line is repeated,
with a variation,-from III. 59. 1.
3 The springs: the fountains of rain; the clouds. The Bull: Parjanya,
Ofl&Qf the rain-cloud. This region: literally, this, udder; the firmament.
HYMN 37 .] THE RIQVEDA , <41
Voracious, with thy noble ear, 0 Hero, him who defeats the
Wrath of the malicious*
5 In their own place of sacrifice adorers worship to gain long
life and win his friendship.
He hath poured food . on men when they have praised him;
be this, the dearest reverence, paid to Rudra.
6 Coming together* glorious, loudly roaring—Sarasvati, Mother
of Floods, the seventh—
With copious milk, with fair streams, strongly flowing, full
swelling with the volume of their water ;
7 And may the mighty Maruts, too, rejoicing, aid ^our devotion
and protect our offspring.
Let not swift-moving Akshara neglect us : they have increas¬
ed our own appropriate riches.
8 Bring ye the great Aramati before you, and Pushan ‘.as the
Hero of the synod,
Bhaga who looks upon this hymn with favour, and, as otJr
strength, the bountiful Purandhi.
9 May this our song of praise reach you, 0 Maruts, and WishntT "
guardian of the future infant.
May *thqy vouchsafe the singer strength for offspring. Preserve
us evermore, ye God& w T ith blessings.
HYMN XXXVII. Visvedevas.^
Let your best-bearing car that must be lauded, ne’er injured,
bring you Vajas and Ribhukshans.
Fill you, fair-helm eted l with mighty Soma, thrice-mixed, at
our libations, to delight you.
4 Voracious: epitjiet of horses ; but the meaning of dhdyjt is uncertain.
According to S&yana, it means * holding/ * vigorous ;* according to Ludwig,
fpouring forth rain ; ’ according to Grassmann, ‘ thirsty.’
5 His friendship ; Rudra’s.
6 The seventh ; with the .six other celebrated rivers. See I. 32. 12.
7 ATcshard: V&k, or Voice ; ‘the imperishable goddess of speech,’—Wilson.
Of. VII. 15. 9.
8 Aramati: the personification of religious worship, or active piety. See
VII. .34, 21. According to S&yana, ardmatmi here is an epithet of maJrfm,
* the never-resting Earth.’ For the various meanings assigned by S£yana to
this word in the various places in which it occurs, see Muir, 0. S. Texts,
XV. 317.
9 Vishnu: cf. X. 184, 1.
1 Vdjas and Ribhukshans: that is, Itibhukshan or Ribhu, Vibhvan, and
V&ja, commonly called the Ribhus from the name of the first of the three.
Fair-Kelmeted: * handaome-ehinned.’—Wilson ; * Strong-jawed,’—Ludwig.
Thrice-mixed; with milk, curds, and meal.
42 TBE MYMNS OF [BOOK ttt
2 Ye who behold the light of heaven, Ribhukshans, give our rich
patrons unmolested riches.
Drink, heavenly-natured, at our sacrifices, and give us bount¬
ies for the hymns we sing you,
3 For thou, 0 Bounteous One, art used to giving, at parting
treasure whether small or ample.
Filled full are both thine arms with great possessions : thy
goodness keeps thee not from granting riches.
4'Indra, high-famed, as Vaja and Ribhukshan, thougoest work¬
ing, singing to the dwelling.
Lord of Bay Steeds, this day may we Vasishthas offer our
prayers to thee and bring oblations.
5 Thou winnest swift advancement for thy servant, through
hymns, Lord of Bay Steeds, which thou hast favoured.
For thee with friendly succour have we battled, and when, 0
Indra, wilt thou grant us riches ?
'6 To us thy priests a home, as ’twere, thou givest: when, Indra,
wilt thou recognize our praises ?
~~ " "May thy strong Steed, through our ancestral worship, bring
food and wealth' with heroes to our dwelling.
7 Though Nirriti the Goddess reigneth round him, Autumns
with food in plenty come to Ind*&.
With three close Friends to length of days he cometh, he
whom men let not rest at home in quiet.
8 Promise us gifts, 0 Savitar: may riches come unto us in
Parvata’s full bounty.
, May the Celestial Guardian still attend us. Preserve us ever¬
more, ye Gods, with blessings.
HYMN XXXVIII. • Savitar.
On high hath Savitar, this God, extended the golden lustre
which he spreads around him.
Now, now must Bhaga be invoked by mortals, Lord of great
riches who distributes treasures.
S Bounteous One; Maghavan ; Indra,
4 Working : { the fulfiiler (of wishes )•*—Wilson. The first line is somewhat
obscure.
7 Nirriti: the Goddess of Death and Destruction, who has no power over
Indra. Three close Friends; the ftibhus, who represent the year, the annual
course of Indra as the Sun. S&ymia’s explanation is different: 1 Indra, the
upholder of the three regions, whom the divine Nirriti acknowledges as ruler,
whom abundant years pass over, whom mortals detain from his own abode,
approaches to (recruit) his decaying strength.’—Wilson j who observes : * the
explanation is not very clear.’
5 Parvakfs full bounty: the Genius of mountain and cloud.
THE RIG VEDA.
43
ITYMN 39 .]
2 Rise up, 0 Savitar whose hands are golden, and hear this man
while sacrifice is' offered,
Spreading afar thy broad and wide effulgence, and bringing
mortal men the food that feeds them.
3 Let Savitar the God be hymned with praises, to whom the
Yasus, even, all sing glory.
Sweet be our lauds to him whose due is worship : may he with
all protection guard our princes.
4 Even he whom Aditi the Goddess praises, rejoicing in God
Savitar’s incitement:
Even he whose praise the high imperial Rulers, Yaruna, Mitra,
Aryaman, sing in concert.
5 They who come emulous to our oblation, dispensing bounty,
from the earth and heaven,
May they and Ahibudhnya hear our calling : guard us Yardtri
with the Ekadhenus.
6 This may the Lord of Life, entreated, grant us,—the wealth
which Savitar the God possesses.
The mighty calls on Bhaga for protection, on Bhaga calls the
weak to give him riches.
7 Bless us the Yajins when we call, while slowly they move,
strong Singers, to th*e Gods’ assembly.
Crushing the wolf, the serpent, and the demons, may they
completely banish all affliction.
8 Deep-skilled in Law eternal, deathless, Singers, O Y&jins, help
us in each fray for booty.
Drink of this meath, be satisfied, be joyful; then go on paths
which Gods are wont to travel.
" HYMN XXXIX. Visvedevas.
Aoni, erect, hath shown enriching favour; the flame goes for-
ward to the Gods' assembly.
Like car-bome men the stones their path have chosen : let the
priest, quickened, celebrate our worship.
3 The Vasus: the Gods In general, according to S&yana.
5 Varflirt: 4 the protectress (the goddess of speech).’—Wilson. Ekadhenus ;
the Waters are probably meant: 'excellent cattle.’—Wilson,
7 Vdjlns: a class of divinities so named, according to S&ynna ; but, accord¬
ing to Mahfdhara, horses, L e. the teams which draw the chariots of the Gods.
The wolf. or the robber. The serpent: or the assassin. The demons: the
R&kshasas. See Satupniha-Brdhmana, Y. 1, 5. 21—24, (S. Books of the. East,
XU. 27 ) for a different version of stanzas 6 and 7.
1 The stones ; the pressing*stones have begun their course.
144 THE HtMiVS OF [BOOK til.
-2 Soft to the tread, their sacred grass is scattered: these go like
Kings amid the band around them,
At the folk’s early call on Night and Morning,—Vayu* and
Pdsbtan with his team, to bless us 4
>3 Here on their path the noble Gods proceeded: in the wide
firmament the Beauteous decked them.
■ Bend your way hither, ye who travel widely : hear this our
envoy who hath gone to meet you.
; 4 For they are holy aids at sacrifices: all Gods approach the
place of congregation.
Bring these, desirous, to our worship, Agni, swift the Nasa-
tyas, Bhaga, and Purandhi*
'5 Agni, to these men’s hymns, from earth, from heaven, bririg
Mitra, Varuna, Indra, and Agni,
And Aryaman, and Aditi, and Vishnu. Sarasvati be joyful,
and the Maruts.
r 6 Even as the holy Wish, the gift is offered: may he, unsated,
come when men desire him.
Give never-failing ever-conquering riches: with Gods for our
allies may we be victors.
1 Now have both Worlds been praised by the Vasishthas, and
holy Mitra, Varuna, and Agni. %
May they, bright Deities, make our song supremest. Preserve
* us evermore, ye Gods, with blessings.
HYMN XU Visvedevas.
Be gathered all the audience of the synod: let us begin their
praise whose course is rapid.
Whate’er God Savitar this day produces, may we be where
the Wealthy One distributes. *
2 This, dealt from heaven, may both the Worlds vouchsafe us,
and Varuna, Indra, Aryaman, and Mitra.
May Goddess Aditi assign us riches, Vayu and Bhaga make
them ours for ever,
3 Strong be the man and full of power, 0 Maruts, whom ye,
borne on by spotted coursers, favour.
2 These go like Kings; according to S&yana, ‘ may the two lords of people
(Y&yu and Pfishan) .... appear now.’
3 Our envoy ; Agni.
5 Agni : in his own form as a celestial God, not in that of terrestrial fire,
fi He, umated: Agni.
1 Their praise: praise of the Gods.
2 Dealt from heaven ; or, distributed by Dyu or Dyaus.
miB mo YET) A,
HYMN 41.]
46'
Him, too, Saras vati and Agni further, and there is none to rob
him of his riches.
4 This Varuna is guide of Law, he, Mitra, and Aryamau, the
Kings, our work have finished.
Divine and foeless Aditi quickly listens. May these deliver
us unharmed from trouble.
5 ’ With offerings I propitiate the branches of this swift-moving
God, the bounteous Vishnu,
Henqe Rudra gained his Rudra-strength: 0 Asvins,- ye sought
the house that hath celestial viands,
6 Be not thou angry here, 0 glowing Pushan, for \^hat Varutri
and the Bounteous gave us.
May the swift-moving Gods protect and bless us, and Vata send
us rain, who wanders round us.
7 Now have both worlds been praised by the Vasishthas, and holy
Mitra, Varuna, and Agni.
May they, bright Deities, make our song supremest. Preserve us*
evermore, ye Gods, with blessings.
HYMN XLI. Bhaga.
Agki at dawn, and Indra we invoke at dawn, and Varuna and
Mitra, and the Asvins twain:
Bhaga at dawn, Pushan,^and Brahmanaspati, Soma at dawn,
Rudra we will invoke at dawn.
2 We will involve strong, early-conquering Bhaga, the Son of
Aditi, the great supporter:
Thinking of whom, the poor, yea, even the mighty, even the
King himself says, Give me Bhaga.
3 Bhaga our guide, Bhaga whose gifts are faithful, favour this
song, and giv£ us wealth, 0 Bhaga.
Bhaga, augment our store of kine and horses, Bhaga, may we
be rich in men and heroes.
4 Our work: the sacrifice.
5 The branches: ( ray ah, branches : all other deities are, as it were, branches
of Vishnu, anye dev ah, mkhd iva bharanti: as by a text cited by the scholiast,
Vishnu 'is all divinities, Vishnuh sarvcl dirata Ui sruteh.’ —Wilson. This,
Ludwig remarks, gives no satisfactory interpretation ; but I am unable to'"
offer any thing better at preseut. Grassmann alters vayfth into vaydma: 1 we
with our offerings approach the banquet of this swift-moving G-od, the boun¬
teous Vish. u ; i. e. come to offer him sacrificial food.’
The hymn is addressed chiefly to Bhaga the bountiful, whose name, slightly
corrupted, survives in the Slavonic languages as a general name for God; bub*
the G-ods mentioned in stanza 1, and Tishas, Dhwu or Morning, are also regard¬
ed as the deities of the verses in which their names occur.
2 Give me Bhaga: or riches.
is THE HYMN'S OF [BOOK Vtl.
4 So may felicity be ears at present) and when the day approaches,
and at noontide ;
And may we still, 0 Bounteous One, nt sunset be happy in th#
Deities’ loving-kindness.
5 May Bhaga verily be bliss-bestower, and through hita, Gods !
may happiness attend us.
As such, 0 Bhaga, all with might invoke thee; as such be
thou our Champion here, 0 Bhaga.
6 To this our worship may all Dawns incline them, and come to
the pure place like Dadhikravan.
As strong steeds draw a chariot may they bring us hitherward
Bhaga^who discovers treasure.
7 May blessed Mornings dawn on us for eyer, with wealth of
kine, of horses, and of heroes,
§fcre£.ming with all abundance, pouring fatness. Preserve us
evermore, ye Gods, with blessings.
° HYMN XLII. . Visvedevas.
Let Brahmans and Angirases come forward, and let the roar
of cloudy heaven surround us.
Loud low the Milch-kine swimming in the waters : set be the
stones that grace our holy service.
2 Fair, Agni, is thy long-known psffcli to travel: yoke for the
juice thy bay, thy ruddy horses,
Or red steeds, Hero-bearing, for the chamber. Seated, I call
the Deities’ generations.
3 They glorify your sacrifice with worship, yet the glad Priest
near them is left unequalled.
’ Bring the Gods hither,.thou of many aspects; turn hither¬
ward Aramati the Holy. ^
6 The pure place: the chamber of sacrifice. Like JDadhikrdvan : swift as
Dadhikr&van, the famous horse, the type and model of racers. Bee IV. 39. 3;
40. 1—3.
1 Angirases: llishis so named, according’ to SAyana. The Milch-kine: the
clouds in the watery firmament;, with allusion also to the milk and water mixed
with the Soma juice. The stones: the press-stones. S&yana's explanation is
different: ‘ may the pious couple, (the Yajamdna and his wife) conjointly
appreciate the beauty of the sacrifice.'—Wilson.
2 Thy hay , thy ruddy horses ; or the Harits and the Rohits. Tied steeds: or
4-rushas. Hero-bearing: carrying the Hero Agni. For the chamber: the
sacrificial hall ,* ‘in thy stable.’—M. Muller. . .
- 3 The human priests cannot equal Agni in efficiency. Aramati: the Genius
of Devotion. Bee VII. 3-6. 3.
THE RIG VEDA,
47
HYMN 43.]
4 What time the Guest hath made himself apparent, at ease
reclining in the rich man’s dwelling,
Agni, well-pleased, well-placed within the chamber gives to a
house like this wealth worth the choosing.
5 Accept this sacrifice of ours, 0 Agni; glorify it with Indra
and the Maruts.
Here on our grass let Night and Dawn be seated : bring long¬
ing Varuna and Mitra hither.
6 Thus hath Vasishtha praised victorious Agni, yearning for
wealth that giveth all subsistence.
May he bestow on us food, strength, and riches. ^ Preservo us
evermore, ye Gods, with blessings.
HYMN XLIII. Visyedevas.
Sing out the pious at your sacrifices to move with adorations
Earth and Heaven—■ ^
The Holy Singers, whose unmatched devotions, like a tree’s
branches, part in all directions.
2 Let sacrifice proceed like some fleet courser: with one accord
lift ye on high the ladles.
Strew sacred grass meet for the solemn service: bright flames
that love the Gods ha>e mounted upward.
3 Like babes in arms reposing on their mother, let the Gods sit
upon the grass’s summit.
Let general fire make bright the flame of worship: scorn us
nob, Agni, in the Gods’ assembly.
4 Gladly the Gods have let themselves be honoured, milking
the copious streams of holy Order.
The highest might to-day is yours, the Vasus’: come ye, as
many as ye are, one-minded.
5 So, Agni, send us wealth among the people: may we be
closely knit to thee, 0 Victor,
Unharmed, and rich, and taking joy together. Preserve us
evermore, ye Gods, with blessings.
4 'The Quest: Agni.
3 Let general jive: or, according to S&yana, c Let the fall ladle balm the
fire of worship/ The exact meaning is uncertain as both, subject and object
are adjectives without substantives.
. 4 Milking the copious streams: enjoying the libations of law-ordained sacri¬
fice. ‘Who are the bestowers of water, the shedders of showers/—-Wilson.
48" THE HYMNS OF [BOOK VIL
HYMN XLIV. DadMkrti.
I call on Dadhikras, the first, to give you aid, the Asvins,
Bhaga, Dawn, and Agni kindled well, A
Indra, and Vishnu, Pashan, Brahmanaspati, Adityas, Heaven
and Earth, the Waters, and the Light,
2 When, rising, to the sacrifice we hasten, awaking Dadhikr&s
with adorations,
Seating on sacred grass the Goddess Ila, let us invoke the
sage swift-hearing Asvins.
3 While I am thus arousing Dadhikravan I speak to Agni,
Earth, iand Dawn, and Surya,
Tbe red, the brown of Varuna ever mindful: may they ward
off from us all grief and trouble,
4 Foremost is Dadhikrivan, vigorous courser; in forefront of
the cars, his way he knoweth, A
Closely allied with Surya and with Morning, Adityas, and
Angirases, and Vasus.
£> May Dadhikras prepare the way we travel that we may pass
along the path of Order.
May Agni hear us, and the Heavenly Army: hear us all Mighty
Ones whom none deceiveth,
HYMN XLV. Savitar.
May the God Savitar, rich in goodly treasures, filling the
region, borne by steeds, come hither,
In his hand holding much that makes men happy, lulling to
slumber and arousing oreatures.
'2 Golden, sublime, and easy in their motion, his arms extend
unto the bounds of heaven, ^
1 Dadhikrds: see. IV. 38. 1 .
3 Dadhikrduan: a lengthened form of Dadhikras. See IV. 39. 2, and 40.
The red , the hroim: apparently the horse of Varuna, that in. the Sun, is in¬
tended. Ever mindful: 1 who is mindful of his adorers.’—Wilson. The mean-
13 g of the word mans chat 6h, or mdoschutdh, is uncertain. Von Roth thinks
that a colour, dun or yellow, is meant. Ludwig would explain it as ‘knotting
snares or nooses.’ Grassmann translates it by, ‘des Mondverseheuehers, 1 * * 4 5
‘who scares away the Moon.*
4 In forefront of the cars: according to Say ana, the chariots of the Gods
are intended. But, as Pisehel observes ( Vedische Studien , I. 1*24), Dadhik-
r&van, the famous race-horse, was for‘the gentlemen of the turf’ in King
Trasadasyu’s time what the matchless English horse Eclipse was in recent
days. It seems probable that Dahhikr&van may have been originally only a
most distinguished racer, glorified and deified by the exaggerated praises of
the bards of a people who were passionately fond of chariot-racing.
THE RIG VEDA.
HYMN 46]
Now shall that mightiness of his be lauded : even S&ra yields
to him in active vigour.
3 May this God Savitar, the Strong and Mighty, the Lord of
precious wealth, vouchsafe us treasures.
May he, advancing his far-spreading lustre, bestow on us the
food that feedeth mortals.
4 These songs praise Savitar whose tongue is pleasant, praise
him whose arms are full, whose hands are lovely.
High vital strength, and manifold, may he grant us. Preserve
us evermore, ye Gods, with blessings.
HYMN XLVI. * Kudra<
To Rudra bring these songs, whose bow is firm and strong, the
self-dependent God with swiftly-flying shafts,
The Wise, the Conqueror whom none may overcome, armed
with sharp-pointed weapons : may he hear our call.
2 He through his lordship thinks on beings of the earth, cfh
heavenly beings through his high imperial sway.
Come willingly to our doors that gladly welcome tliee, and heal
all sickness, Pudra, in our families.
3 May thy bright arrow which, shot down by thee from heaven,
flieth upon the earth, pass us uninjured by.
Thou, very gracious God, hast thousand medicines: inflict no
evil on our sons or progeny.
4 Slay us not, nor abandon us, 0 Rudra: let not tby noose, when
thou art angry, seise us.
Give us trimmed grass and fame among the living. Preserve
us evermore, ye Gods, with blessings.
2 Sdra: the Sun as distinguished from, or a different form of, Savitar who
is said by Sfly&na to be the Sun before his rising.
3 Very gracious God: svapivdta. ‘This word is not explained in the
printed text of Say ana, although in the “ Yarietas Lection!*,” appended to
his preface, Prof. Muller notes that in one MS., B, 4, svapivdta is rendered
by jitaprana,, “he by whom life (or breath) is conquered.” In the Nirukta,
X. 7. it is explained by svapta-vachana “ thou whose words are very suitable
or authoritative.” '—Muir, 0. S, Texts, IY, 314, where an exhaustive note on
the word will be found. Wilson renders svapivdta by ‘ wind-appeaser/ and
Grassmann by ‘ vielbegehrter,’ * much-desired.’
4 Give us trimmed grass: let us share in sacrifice. Fame among the living:
the St. Petersburg Lexicon takes jivasuiisi to mean rule over the living.
Others take the word as qualifying barhUJd , trimmed grass, i. e. sacrifice, and
signifying { desired by the living/ c to be praised among men,’ e promising (long)
fife.’ See Vedic Hymns , Part L p. 439.
4
TBJi HYMNS OF
[BOOK ffii
m
HYMN XLVII. Waters.
Mat we obtain this day from you, 0 Waters, that wave of
pure refreshment, which the pious
Made erst the special beverage of Indra, bright, stainless, rich
in sweets and dropping fatness.
2 May the Floods’- Offspring, he whose course is rapid, protect
that wave most rich in sweets, 0 Waters,
That shall make Indra and the Yasus joyful. This may we
gain from you to-day, we pious.
3 All-purifying, joying in their nature, to paths of Gods the
Goddesses move onward.
They never violate the laws of Indra. Present the oil-rich
offering to the Rivers.
4 Whom Sftrya with his bright beams hath attracted, and Indra
dug the path for them to travel,
May these Streams give us ample room and freedom. Pro-
* serve us evermore, ye Gods, with blessings.
* HYMN XLVIIL Ribhus.
Ye liberal Heroes, V&jas and Ribhukshans, come and delight
you with our flowing Soma.
May your strength, Vibhus, as ye come to meet us, turn hither¬
ward your car that brings men profit.
2 May we as Ribhu with your Ribhus Conquer strength with our
* strength, as Vibhus with the Vibhus. 4
May Vaja aid us in the fight for booty, and helped by Indra
may we quell the foeman.
3 For they rule many tribes with high dominion, and conquer
all their foes in close encounter.
May Indra, Vibhvan, Vaja, and Ribhukshan destroy by turns
the wicked foeman’s valour. •
4 Now, Deities, give us ample room and freedom: be all of you,
one-minded, our protection.
So let the Yasus grant us strength and vigour. Preserve us
evermore, ye Gods, with blessings.
' 1 Wave of pure refreshment: ‘sweet essence of the earth ; ’Urmi is said
Here to imply the Soma juice produced from the earth.’—Wilson. ’
3 All-Purifying: satdpavitrdh ; literally, with a hundred, that is, countless,
nieans of purification. The Goddesses: the divine Waters.
1 Yd jets and Mbhuhshans: ye three, Ribhu, Yibhvan, and V&ja,
2 The meaning is, may we be as powerful as Ribhu, as mighty as the com¬
pany of the Vibhus (another name of the Ribhus). S&yana explains ribhii as
great, and vibhvah as powerful. In the fight for booty : vtfjasdtau; a play on
the word and name v$ja.
4 The Vasus: according toS&yana, vdsavah here is an epithet of RibhdvaK ,
understood ; ‘ the exacted (Ribhus).’—Wilson.’
MTM2? 50. J
the niGvEm.
m.
HYMN XLIX. Waters
Eorth from the middle of the flood the Waters—their chief
the Sea—flow cleansing, never sleeping.
Indra, the Bull, the Thunderer, dug their channels; here let
those Waters, Goddesses* protect me.
2 Waters which come from heaven, or those that wander dug
from the earth, or flowing free by nature,
Bright, purifying, - speeding to the Ocean, here let those
Waters, Goddesses, protect me.
3 Those amid whom goes Varuna the Sovran, he who discri¬
minates men’s truth and falsehood—■
Distilling meath, the bright, the purifying, liere let those
Waters, Goddesses, protect me.
4 They from whom Varuna the King, and Soma, and all the
Deities drink strength and vigour,
They into whom Vaisvfinara Agni entered, here let those
Waters, Goddesses, protect me. •
HYMN L« Various Deities.
O Mitra-Varuna, guard and protect me here: let not that
come to me which nests within and swells.
I drive afar the scorpion hateful to the sight: let not the
winding worm touch*me and wound my foot.
2 Eruption that appears upon the twofold joints, and that'*
which overspreads the ancles and the knees,
May the refulgent Agni banish far awny ; let not the winding
worm touch me and wound my foot.
3 The poison that is formed upon the Salmali, that which is
found in streams, that which the plants produce,
■ All this may all the Gods banish and drive away ; let not the
winding worm touch me and wound my foot.
1 The flood: the ocean of air, the firmament.
The deities are (1) Mitra and Varuna, (2) Agni, (3) Vteve Bev&h, (4) Praise
of the Rivers. Each stanza of the hymn is to be repeated a as an antidote to
the poison or disease which it specifies.
- 1 That which nests within and swells ; 'the insidious and spreading (poison)*
—Wilson. Sayan a supplies the substantive vishetm. The scorpion; ajaJcd-
vam ; the exact meaning is. uncertain.
2 Twofold joints : of the arms and legs. S&yana’s interpretation is different?:
* the poison which is generated in the manifold knots (of trees).’—Wilson. ,
3 The Salmali; the silk-cotton tree. Alt the Gods; or, the All-Gods or
Visvedevash ' > ,
4
f; • I: u 1*
kt
62 THE HYMNS OF [BOOK V1L
4 The steep declivities, the valleys, and the heights, the chan¬
nels full of water, and the waterless—
May those who swell with water, gracious Goddesses, never
afflict us with the Sipada disease, may all the rivers keep
us free from SimidA
HYMN LI. Adityas.
Through the Adityas’ most auspicious shelter, through their
most recent succour may we conquer.
May they, the Mighty, giving ear, establish this sacrifice, to
make us free and sinless.
2 Let Aditi rejoice and the Adityas, Yaruna, Mitra, Aryaman,
most righteous.
May they, the Guardians of the world, protect us, and, to
show favour, drink this day our Soma.
3 All Universal Deities, the Maruts, all the Adityas, yea, and
all the Ribhjus,
- Indra, and Agni, and the Asvins, lauded. Preserve us ever¬
more, ye Gods, with blessings.
HYMN LII. Adityas.
May we be free from every bond, Adityas! a castle among Gods
and men, ye Yasus.
Winning, may we win Yaruna and Mitra, and, being, may we
be, 0 Earth and Heaven. v
May Yaruna and Mitra grant this blessing, our Guardians,
shelter to our seed and offspring.
Let us not suffer for another’s trespass, nor do the thing that
ye, 0 Yasus, punish.
; 3 The ever-prompt Angirases, imploring riches from Savitar the
God, obtained them.
So may our Father who is great and holy, £hd all the Gods,
accordant, grant this favour.
HYMN LIII. Heaven and Earth.
As priest with solemn rites and adorations I worship Heaven
and Earth, the High and Holy.
To them, great Parents of the Gods, have sages of ancient
time, singing, assigned precedence.
4 The Sipada disease: ‘ perhaps the Vaidikform of Slipada, the Cochin
leg/—Wilson. Simidd : apparently a female demon, or a disease attributed
to her malevolence. -
3 Universal Deities : vtsve devtth j the All-Gods. Lauded: the sentence is
incomplete, the substantives in the nominative case having no verb.
1 Being: really and truly being, rich, powerful, and distinguished.
3 Our Father: Yaruna, the father of Vasishtha j or Savitar, or Praj&pati
may be intended. * * ■
&YMN Ml !Pff8 nmVEDA. 53
2 With newest hymns set in the seat of Order, those the Two
Parents, horn before all others,
Come, Heaven and Earth, with the Celestial People, hither to
us, for strong is your protection.
3 Yea, Heaven and Earth, ye hold in your possession full many
a treasure for the liberal giver.
Grant us that wealth which comes in free abundance. Preserve
us evermore, ye Gods, with blessings.
HYMN LIV. Y&stoshpati.
Acknowledge - us, 0 Guardian of the Homestead : bring no
disease, and give us happy entrance.
Whatever we ask of thee, be pleased to grant lfc, and prosper
thou our quadrupeds and bipeds*
2 Protector of the Home, be our promoter : increase our wealth
in kine and steeds, 0 Indu.
May we be ever-youthful in thy friendship : be pleased in us
as in his sons a father.
3 Through thy dear fellowship that bringeth welfare, may we Be
victors, Guardian of the Dwelling !
Protect our happiness in rest and labour. Preserve us
evermore, ye Gods, with blessings.
HYMN LV. Y&stoshpati.
VAstoshpati, who kiltast all disease and wearest every form,
Be an auspicious Friend to us.
2 When, 0 bright Son of Sarama, thou showest, tawny-hued f
thy teeth,
They gleam like lances’ points within thy mouth when thou
wouldst bite: go thou to sleep.
3 Sarama’s Son, retrace thy way: bark at the robber and the
thief. e
At Indra’s singers barkest thou ? Why dost thou seek to ter¬
rify us 2 Go to sleep.
3 For the liberal giver: or, for Sud&s,
V&stoshpatl is the Genius or tutelary God of the house. In this hymn
lie is addre^ed also as Indu, another name of Soma the Moon-God.
V&stoshpati is the deity of the first stanza, and Indra of the rest.
The metre is G&yatri in stanza 1, TJparisht&dbiiliati (8x3-f-l2) in 2-4,
and Anushtup in 5-8, and the hymn appears to be made up of three corres¬
ponding pieces unconnected by their subjects.
2 Son of Saramd: SaramA the hound of Indra, is mother of the two
S&rameyas, the brindled watcli-dogs of Yama, God of the Dead. This stanza
and the two following appear to be addressed by the spirits of Indra’s worship¬
pers to one of the dogs who would prevent their entering the home of the
pious.
m mis j&ymns ow t book vil
4 Be on thy guard against the boar, and let the boar beware of
thee.
At Indra's singers barkest thou ? Why dost thou seek to
terrify us ? Go to sleep.
5 Sleep mother, let the father sleep, sleep dog and master of the
house.
Let all the kinsmen sleep, sleep all the people who are round
about.
6 The man who sits, the man who walks, and whosoever looks
on us,
Of these we closely shut the eyes, even as we closely shut this
house.
7 The Bull who hath a thousand horns, who rises up from out
the sea,—
By him the Strong and Mighty One we lull and make the
people sleep.
8 The women sleeping in the court, lying without, or stretched
- , on beds,
The matrons with their odorous sweets—these, one and all,
we lull to sleep.
HYMN LVI. Maruts.
Who are these radiant men in serried rank, Ru&ra's young
heroes borne by noble steeds ?
2 Yerily no one knoweth whence they' sprang : they, and they
^ only, know each other's birth.
8 They strew each other with their blasts, these Hawks : they
strove together, roaring like the wind.
5 This and the three following stanzas form a lullaby or sleep-song, pro¬
bably sung as a charm by a lover on a secret visit to his love.
7 The Bull who hath a thousand horns: the Sun, whose setting brings the
time of rest and sleep ; or perhaps the starry heaven is intended
8 With their odorous sweets : wearing garlands of fragrant flowers on festive
occasions, according to Say aria : ‘decorated with holiday perfumes.’—Wilson.
According to a legend mentioned by S&yana, Vasishtha. having fasted for three
days was entering the house of Varuua in hope of food, when the watch-dog
set upon Mm and was put to sleep hy the repetition of the last four verses,
which are to be recited on similar occasions by thieves and house-breakers.
See Wilson’s note. The hymn has been discussed by Aufrecht, Indischz
Studien , IY. 337f, and by Lanman, Sanskrit Reader , p. §70.
3 They strew each other with their blasts : the- meaning of svwptfblnh is
uncertain. ‘They go together by their own pure paths.’—Wilson ‘They
plucked each other with their beaks (?)*—M. Muller. ‘They bestrew each
other with light.’—Grassmaftn. ‘They scatter dust over each other with
besoms/—Roth. I follow Professor Ludwig. The meaning appears to be that
-the Hawks or rapid Maruts are so crowded in their onward sweep that those
in front feel the quick breath of those who follow. Similarly (VIII. 20, 21),
the crowded Maruts are likened to cattle who- liok each other’s heads or humps.
TBE me VEDA.
BYMN W.]
U
4 A sage was he who knew these mysteries, what in her udder
mighty Prisni bore.
5 Ever victorious, through the Maruts, he this hand of Heroes,
nursing manly strength,
6 Most bright in splendour, fleetest on their way, close-knit to
glory, strong with varied power.
7 Yea, mighty is your power and firm your strength: so,
potent, with the Maruts, be the band.
'8 Bright is your spirit, wrathful are your minds : your bold
troop’s minstrel is like one inspired.
9 Ever avert your blazing shaft from us, and let not your dis¬
pleasure reach us here. *
10 Your dear names, conquering Maruts, we invoke, calling aloud
till we are satisfied.
11 Well-armed, impetuous in their haste, they deck themselves,
their forms, with ornaments of gold.
12 Pure, Maruts, pure yourselves, are your oblations : to you, tfle
pure, pure sacrifice I offer.
By Law they came to truth, the Law’s observers, bright by
their birth, and pure, and sanctifying.
13 Your rings, 0 Maruts, rest upon your shoulders, and chains
of gold are twined ^pon your bosoms.
Gleaming with drops of rain, like lightning-flashes, after your
wont ye whirl about your weapons. *
14 Wide in the depth of air spread forth your glories, far, most
adorable, ye bear your titles.
Maruts, accept this thousandfold allotment of household
sacrifice and household treasure.
15 If, Maruts, y*s regard the praise recited here at this mighty
singer’s invocation,
Vouchsafe us quickly wealth with noble heroes, wealth which
no man who hateth us may injure.
4 What in her udder: according to S&yana, what beings (Maruts, etc.)
mighty Prisni bore at her udder or in the firmament.
8 Your hold troop’s minstrel: the leader of the Maruts* thunder-psalm. Like
one inspired : milniriva, like a Muni or inspired saint 1 The sounds produced
by the shaking of the trees are like the varied intonations of a reciter of praises,
is S&yana’s explanation.’—Wilson. Lanman translates differently: Clear is
your whistling. Your hearts are wrathful as the wild onward-rush of a doughty
.troop/
14 Ye hear your titles: you make yourselves known. _ ' You send down
(the waters) that beat down (the dust)/—Wilson. Ntfmdni, names, according
to S&yana, means waters, because they-bend down the dust, pdns4n namayanti.
m mn mum of [book m
16 The Maruts, fleet as coursers, while they deck them like
youths spectators of a festal meeting,
Linger, like beauteous colts, about the dwelling, like frisking
calves, these who pour down the water,
17 So may the Maruts help us and be .gracious, bringing free
room to lovely’ Earth and Heaven.
Far be your bolt that slayeth men and cattle. Ye Yasus,
turn yourselves to us with blessings.
18 The priest, when seated, loudly calls you, Maruts, praising in
song your universal bounty.
He, Bulls ! who hath so much in his possession, free from
duplicity, with hymns invokes you.
19 These Maruts bring the swift man to a stand-still, and
strength with mightier strength they break and humble.
These guard the singer J?fom the man who hates him and lay
their sore displeasure on the wicked.
20 These Maruts rouse even the poor and needy : the Yasus love
r him as an active champion.
Drive to a distance, 0 ye Bulls, the darkness : give us full
store of children and descendants.
21 Never, 0 Maruts, may we lose your bounty, nor, car-borne
Lords ! be hindmost when ye deal it.
Give us a share in that delighted treasure, the genuine
wealth that, Bulls ! is your possession.
T22 What time the men in fury rush together for running' streams,
for pastures, and for houses,
Then, 0 ye Maruts, ye who spring from Budra, be our protec¬
tors in the strife with foemen.
23 Full many a deed ye did for our forefathers worthy of lauds
which, even of old, they sang you. *>
The strong man, with the Maruts, wins in battle, the charger,
with the Maruts, gains the booty.
24 Ours, 0 } r e Maruts, be the vigorous Hero, the Lord Divine of
men, the strong Sustainer,
With whom to fair lands we may cross the waters, and dwell
in our own home with you beside us.
25 May Indra, Mitra, Yaruna and Agni, Waters, and Plants, and
Trees accept our praises.
May wo find shelter in the Maruts' bosom. Preserve us ever¬
more, ye Gods, with blessings.
24 The Lord Divine: literally, the Asura. We may cross the waters: the
Maruts are besought to favour an expedition for the acquisition of new set¬
tlements on the farther side of a river,'
HYMN 58.]
the mQVmu.
SI
HYMN LVII. Maruts.
Yea, through the power of your sweet juice, ye Holy 1 the
Marut host is glad at sacrifices.
They cause even spacious heaven and earth to tremble, they
make the spring flow when they come, the Mighty.
2 The Maruts watch the man who sings their praises, promoters
of the thought of him who worships.
Seat you on sacred grass in our assembly, this day, with
friendly minds, to share the banquet.
3 No others gleam so brightly as these Maruts with their own
forms, their golden gauds, their weapons.
With all adornments, decking earth and heaven, they heighten,
for bright show, their common splendour.
4 Far from us be your blazing dart, 0 Maruts, when we,
through human frailty, sin against you.
Let us not be exposed to that, ye Holy 1 May your most lov¬
ing favour still attend us. *
5 May even what we have done delight the Maruts, the blame¬
less-Ones, the bright, the purifying.
Further us, 0 ye Holy, with your kindness: advance us
mightily that we may prosper.
6 And may the Maruts, praised by all their titles, Heroes, enjoy
the taste of our oblations.
Give us of Amrit for the sake of offspring : awake the excel- -
lent fair stores of riches.
7 Hither, ye Maruts, praised, with all your succours, with all
felicity come to our princes,
Who, of themselves, a hundredfold increase us. Preserve us
evermore, ye Gods, with blessings.
HYMN LVIII. . Maruts.
Sing to the troop that pours down rain in common, the
Mighty Company of celestial nature.
1 Ye JEColy: according to S&yaoa, the Maruts are addressed. The Marut
host; n&ma MXrutam: the Marut name, i. e. tliose who are called Maruts.
This hymn, and all the hymns to the Maruts have been translated and
explained in Max Muller’s Vedio Jlymns, I. (Sacred Books of the East, Yol.
XXXII.)
6 Give us of Amrit: the secret essence which pervades the world and nour¬
ishes and sustains all must naturally also be the element that promotes re¬
production.—Ludwig. Yon Both explains the passage differently: * Add ns to
(the number of) the people of eternity, i . e. to the blessed/ * Vouchsafe our
children long life/—Grassmann. ‘ Bestow water upon our progeny/—Wilson.
58
TBS HYMNS OF
[booh nr.
They make the world-halves tremble with their greatness :
from depths of earth and sky they reach to heaven.
2 Yea, your birth, Maruts, was with wild commotion, ye who
move swiftly, fierce in wrath, terrific.
Ye all-surpassing in your might and vigour, each looker on the
light fears at your coming.
3 Give ample vital power unto our "princes: let our fair praises
gratify the Maruts.
As the way travelled helpeth people onward, so further us
with your delightful succours.
4 Your favoured singer counts his wealth by hundreds : the
strong steed whom ye favour wins a thousand.
The Sovran whom ye aid destroys the foeman. May this
your .gift, ye Shakers, be distinguished.
5 I call, as such, the Sons of bounteous Rudra: will not the
Maruts turn again to us-ward ?
r What secret sin or open stirs their anger, that we implore the
Swift Ones to forgive us.
6 This eulogy of the Bounteous hath been spoken : accept, ye
Maruts, this our hymn of praises.
Ye Bulls, keep those who hate us at a distance. Preserve us
evermore, ye Gods, with blessings.
HYMN LIX. Maruts.
Whomso ye rescue here and there, whornso ye guide, 0 Deities,
To him give shelter, Agni, Mitra, Varuna, ye Maruts, and
thou Aryaman.
2 Through your kind favour, Gods, on some auspicious day, the
worshipper subdues his foes.
That man increases home and strengthening ample food who
brings you offerings as ye list.
3 Vasishtha will not overlook the lowliest one among you all.
0 Maruts, of our Soma juice effused to-day drink all of you
with eager haste.
4 Your succour in the battle injures not the man to whom ye,
Heroes, grant your gifts.
1 From depths of earth and shj: ntrriti here is said to be synonymous with
bhdmi, earth, and avansd, the unsupported, with antarihshi, firmament. But
nirriti, Death, Destruction, as identified with bhUmi, may be the Prithivi of
the atmosphere (see V. 84.), which must originally have been considered to be
the place of departed spirits.
2 Each looker on the light: vi&vah svardrtk: according to S&yana, every-tree.
4 Injures not: a litotes for, is of the greatest advantage to.
HYMN 5».]
TIIE RIO VEDA.
May your most recent favour turn to us again. Come quickly,
ye who fain would drink.
5 Come hitherward to drink the juice, 0 ye whose bounties give
you joy.
These offerings are for you, these, Maruts, I present. Go not
to any place but this.
6 Sit on our snored grass, be graciously inclined to give the
wealth for which we long,
To take delight, ye Maruts, Friends of all, with Sv$M, in
sweet Soma juice.
7 Decking the beauty of their forms in secret th^ Swans with
purple backs have flown down hither.
Around me all the Company hath settled, like joyous Heroes
glad in our libation.
8 Maruts, the man whose wrath is hard to master, he who would
slay us ere we think, 0 Vasus,
May he be tangled in the toils of mischief; smite ye him
down with your most flaming weapon.
9 0 Maruts, ye consuming Gods, enjoy this offering brought for
you,
To help us, ye who slay the foe.
10 Sharers of household sacrifice, come, Maruts, stay not far away.
That ye may help us, Bounteous Ones.
11 Here, Self-strong Maruts, yea, even here, ye Sages with your
sunbright skins !
I dedicate your sacrifice.
12 Tryambaka we worship, sweet augmenter of prosperity.
As from its stem the cucumber, so may I be released from
death, not tfbft of immortality.
5 Whose bounties give you joy: or follow each other closely, and are ever
fresh and ready.
6 Svdhd: an exclamation, like Ave ! or Hail t used in making oblations to
the <3 ods.
7 With purple backs : uMlaprishtMh: cf. Horace's c purpurei olores. ?
8 Mischief; or one of the malicious spirits called Drubs.
12 Tryambaka ; a name of Rudra. Sweet; according to B&yana, sugartdhvm,
sweet-smelling, means here, 4 whose fame is fragrant/ 4 The verse occurs in the
Yajur-Veda, 6. 30, and is, in some instances, differently interpreted ; Tryam¬
baka is termed netrntrayopetam Rudram, the triocular Rudra: sugandhim,
divyagandhopetam , of celestial fragrance : the urvdruka is said to mean the
luarkandlm [fruit of the jujube'tree], which, when ripe, fulls of itself from its
stalk.’—Wilson. . -
80
5P&8 HYMNS OP
[poop nu
HYMN LX. ’ Mitra-Varuna.
WflfiN thou, 0 Sun, this day, arising sinless, shalt speak the
truth to Yaruna and Mitra,
0 Aditi, may all the Deities love u8, and thou, 0 Aryanlan,
while we are singing*
2 Looking on man, 0 Yaruna and Mitra, this Sun ascendeth up
by both the pathways,
Guardian of all things hxt, of all that moveth, beholding
good and evil acts of mortals.
3 He from their home hath yoked the Seven gold Coursers who,
dropping oil and fatness, carry Surya.
Yours, Yaruna and Mitra, he surveyeth the worlds and living
creatures like a herdsman*
4 Your coursers rich in store of sweets have mounted i to the
bright ocean Surya hath ascended,
For whom the Adityas make his pathway ready, Aryaman,
Mitra, Yaruna, accordant.
5 For these, even Aryaman, Yaruna, and Mitra, are the chas¬
tisers of all guile and falsehood.
These, Aditi’s Sons, infallible and mighty, have waxen in the
home of Law Eternal.
6 These, Mitra, Yaruna, whom none 4eceiveth, with great power
quicken even the fool to wisdom,
And, wakening, moreover, thoughtful insight, lead it by easy
paths o’er grief and trouble.
7 They ever vigilant, with eyes that close not, caring for heaven
and earth, lead on the thoughtless.
Even in the river’s bed there is a shallow: across this broad
expanse may they conduct us. #
8 When Aditi* and Yaruna and Mitra, like guardians, give Sudas
their friendly shelter,
Granting him sons and lineal succession, let us not, bold ones !
move the Gods to anger.
The hymn is addressed chiefly to Mitra and Yaruna, but S 'trya or the Sun
Is the deity of the first stanza.
1 Sinless: S&yana makes dntfgdh =andgasah : { declare the truth...that we
are void of sin,’—Wilson. But this seems forced, and the implied meaning of
the poet is clear enough if the word is taken in its usual signification.
2 Both the pathways: near the earth and high in the firmament.
6 Mitra, Fanwa: and Aryaman, understood : the verbs are in the plural,
8 Bold ones: the warning is addressed to the people of Sud&s, who has been
frequently mentioned in preceding hymns.
HYMN 61 .]
THE RIG VEDA,
61
9 May he with offerings purify the altar from any stains of
Yaruna’s reviler.
Aryaman save us from all those who hate us : give room and
freedom to Sudas, ye Mighty.
10 Hid from our eyes is their resplendent meeting: by their
mysterious might they hold dominion. ,
Heroes ! we cry trembling in fear before you, even in the great¬
ness of your power have mercy.
11 He who wins favour for his prayer by worship, that he may
gain him strength and highest riches.
That good man’s mind the Mighty Ones will follojv : they have
brought comfort to his spacious dwelling.
12 This priestly task, Gods ! Yaruna and Mitra! hath been par-
formed for you at sacrifices.
Convey us safely over every peril. Preserve us evermore, ye
Gods, with blessings,
r
HYMN LXI. Mitra-Varuna,
0 Yaruna and Mitra, Sftrya spreading the beauteous light of
you Twain Gods ariseth.
He who beholdeth all existing creatures observeth well the zeal
that is in mortals.' r
2 The holy sage, renowned afai', directeth his hymns to you, 0
Yaruna and Mitra,—
He whose devotions, sapient Gods, ye favour so that ye fill, as
’twere, with power his autumns.
3 From the wide earth, 0 Varuna and Mitra, from the great
lofty heaven, ye, Bounteous Givers,
Have in the fields and houses set your warders who visit every
spot and watch unceasing.
i I praise the strength of Yaruna and Mitra : that strength, by
mightiness, keeps both worlds asnnder.
Heroless pass the months of the ungodly : he who loves sacri¬
fice makes his home enduring.
9 May he; Agni may be intended. Vanina?% reviler: those who speak evil
of princes like Sud&s, Varuna being the king’s prototype.—Ludwig.
10 Their resplendent meeting: that of Mitra, Varuna, and Aryaman.
11 Have brought comfort to his spacious dwelling * ( bestow a spacious man-
sion for a dwelling upon him.’—Wilson.
2 Autumns: years of his life.
<£ TBS BYMNS OF [MOB Fit
§ Steers, all infallible are these your people in whom no wondrous
thing is seen, no worship.
Guile follows close the men who are untruthful: no secrets
may be hidden from your knowledge.
6 I will exalt your sacrifice with homage; as priest, I, Mitra-
Yaruna, invoke you.
May these new hymns and prayers that I have fashioned
delight you to the profit of. the singer.
7 This priestly task, Gods ! Yarupa and Mitra !" hath been per¬
formed for you at sacrifices.
Convey us safely over every peril. Preserve us evermore, ye
Gods, tfith blessings.
HYMN LXII. Mitra-Varursat.
SfiRYA hath sent aloft his beams of splendour o’er all tho
tribes of men in countless places.
Together with the heaven he shines apparent, formed by his;
Makers well with power and wisdom.
2 So hast thou mounted up before us, Surya, through these our
praises, with fleet dappled horses.
Declare us free from all offence to Mitra, and Yaruna, and
Aryaman, and Agni.
3 May holy Agni, Yaruna, and Mit$a send down their riches
upon us in thousands.
May they, the Bright Ones, make our praise-song perfect, and,,
when we laud them, grant us all our wishes.
4 0 undivided Heaven and Earth, preserve us, us, Lofty Ones f
your nobly-born descendants.
Let us not anger Yaruna, nor Yftyu, nor him, the dearest
Friend of mortals, Mitra. r
5 Stretch forth your arms and let our lives be lengthened :
with fatness dew the pastures of our cattle.
Ye Youthful, make us famed among the people: hear, Mitra-
Yaruna, these mine invocations.
5 This stanza is difficult Sftyana’s interpretation as given by "Wilson i's r
* Unperplexed, all-pervading showerers (of benefits), these praises are for you,
in which nothing surprising, no adoration (worthy of you), is beheld; the in¬
sincere commendations of men serve as offences : eulogies of you, although
offered in secret are not unappreciated/ The version of the Seventy Hymns is
somewhat as follows : ‘ All your avenging spirits, 0 ye Mighty, follow unerr-
ingly the sinner’s traces. They have no sign that men may mark, no figure.
Naught-kKso secret that ye fail to know it.’ This latter involves a slight
alteration ofiffi^e text. I prefer Ludwig’s interpretation, although it is not
absolutely convincing.
6 To the profit o/V^e singer ; see Vedischc Studien, I. 43.
EYMN 64 .]
THE MOVED A.
6 Now Mitra, Yaruna, Aryaman vouchsafe us freedom and room*
for us and for our children.
May we find paths all fair and good to travel. Preserve us
evermore, ye Gods, with blessings.
HYMN LXIII. Mitra-Varuna,
Common to all mankind, auspicious Surya, he who beholdeth all,
is mounting upward;
The God, the eye of Yaruna and Mitra, who rolled up dark-
b ness like a piece of leather.
2 Surya’s great ensign, restless as the billow, that urgeth men
to action, is advancing;
Onward he still would roll the wheel well-rounded, which
Etasa, harnessed to the car-pole, moveth.
3 Refulgent from the bosom of the Mornings, he in whom singers
take delight ascendeth.
This Savitar, God, is my chief joy and pleasure, who breaketh
not the universal statute. «
4 Golden, far-seeing, from the heaven he riseth : far is his goal,
he hasteth on resplendent.
Men, verily, inspirited by Surya speed to their aims and do
the work assigned them.
5 Where the Immortals have prepared his pathway he flieth
through the region lilce a falcon.
With homage and oblations will we serve you, 0 Mitra War una,
when the Sun hath risen.
6 Now Mitra, Yaruna, Aryaman vouchsafe us freedom and room,
for us and for our children.
May we find paths all fair and gooi to travel. Preserve us
evermore, ye Gods, with blessings.
HYMN LXIY. Mitra-Yaruna.
Ye Twain who rule, in heaven and earth, the region, clothed
be your clouds in robes of oil and fatness.
May the imperial Varnna, and Mitra, and high-born Aryaman
accept our presents.
2 Kings, guards of mighty everlasting Order, come hitherward,
ye Princes, Lords of Rivers.
Send us from heaven, 0 Yaruna and Mitra, rain and sweet
food, ye who pour down your bounties.
2 Elam: or, the bright or dappled steed j one of the horses of the Sun. .
3 Breaketh not : faithfully observes and supports.
1 Clothed be your clouds: ‘ A covering cloud of sacred oil attends you
(V. 62. 4).' < Impelled by you, (the clouds) assume the form of rain.’—Wilson.
U THE HYMNS OF [BOOK PlL
3 May the dear God, and Varuna, and Mitra conduct us by the
most effective pathways,
That foes may say unto Sud&s our chieftain, May we, too, joy
in food with Gods to guard us.
.4 Him who hath wrought for you this car in spirit, who makes
the song rise upward and sustains it,
Bedew with fatness, Varuna and Mitra: ye Kings, make glad
the pleasant dwelling-places.
5 To you this laud, 0 Varuna and Mitra, is offered like bright
Soma juice to Vayu,
Favour our songs of praise, wake thought and spirit. Preserve
us evejftnore, ye Gods, with blessings,
HYMN LXV. Mitra-Varuna.
With hymns I call you, when the Sun hath risen, Mitra, and
Varuna whose thoughts are holy,
Whose Power Divine, supreme and everlasting, comes with good
heed at each man's supplication.
2 For they are Asuras of Go Is, the friendly: make, both of you,
our lands exceeding fruitful.
May we obtain you, Varuna and Mitra, wherever Heaven and
Earth and days may bless us.
3 Bonds of the sinner, they bear many nooses : the wicked mortal
hardly may escape them.
Varuna-Mitra, may your path of Order bear us o'er trouble as
a boat o'er waters.
4 Come, taste our offering, Varuna and Mitra : bedew our pasture
with sweet food and fatness.
Pour down in plenty here upon the people the choicest of your
fair celestial water.
■ -——-——-—-.
3 The second half of the stanza is obscure. The meaning appears to be
that even our foes, the godless who offer no sacrifices, shall envy the pros¬
perity which we enjoy through the liberality of Sudfts, and shall wish to fol¬
low our example, to sacrifice to the Gods and to enjoy thoir protection and
the blessings which they send.
4 This car: this carefully-formed hymn which goes, like a chariot, to the
Gods.
5 To Y&iju: who receives the first draught of Soma juice at the morning
libation. - -
The hymn appears to be composed of fragments of other hymns with a
few original additions. Cf. VII. 63. 5; 66. 7. 12; VI. 68. 8; VII, 62. 5; III
62. 16. See von Bradke, Dyaus Asura, 3—5.
1 Power Divine : asuryam ; Asurahood. Whose : refers to Mitra and Varuna,
2 Ancrcis of Gods: the high or ruling Gods of all the deities.
3 Bonds: binders. Many nooses: * Your guiles, ye Holy Ones, to quell op¬
pressors, your snares spread out against the foe, Adityas’ (II. 27. 16). r
BYUN 66 .]
THE Era VEDA.
65
5 To you this laud, 0 Varuna and Mitra, is offered, like bright
Soma juice to Vayu.
Favour our songs of praise, wake thought and spirit. Preserve
us evermore, ye Gods, with blessings.
HYMN LXVT. Mitra-V a ru V a.
Let our strong hymn of praise go forth, the laud of Mitra-
Varuna,
With homage to that high-born Pair ;
2 The Two exceeding wise, the Sons of Daksha, whom the Gods
ordained
For lordship, excellently great. *
3 Such, Guardians of our homes and us, 0 Mitra-Varuna, fulfil
The thoughts of those who sing your praise.
4 So when the Sun hath risen to-day, may sinless Mitra, Arya-
man,
Bhaga, and Savitar send us forth.
5 May this our home be guarded well: forward, ye Bounteous,
on the way,
Who bear us safely o'er distress.
6 And those Self-reigning, Aditi, whose statute is inviolate,
The Kings who lule a domain.
7 Soon as the Sun h tth risen, to you, to Mitra-Varuna, I sing,
And Aryaman who slays the foe.
8 With wealth of gold may this my song bring unmolested
power and might,
And, Brahmans, gain the sacrifice.
9 May we be thine, God Varuna, and with our princes, Mitra,
thine;
Food and Heaven's light will we obtain.
10 Many are they who strengthen Law, Sun-eyed, with Agni for
their tongue,
2 Sons of Eahsha * see VI. 50. 2, For lordship : literally for Asurahood.
4 Sinless; S&yana here, as in VII 60. 1, takes andytih bs — andgasah, so
that, according to his interpretation, the translation would be : may Savitar,
Mitra, Aryaman, and Bhaga send us sinless forth.
6 Aditi is out of place here, as there is no copulative in the text: whose
mother is Aditi, seems to be intended.
8 And , Hralmans , gain the sacrifice : the exact meaning ia uncertain : ‘May
it (be effective), sages, for the fulfilment of (the objects of) the sacrifice.’-—
Wilson.
5
66 THE HYMNS OF [BOOK VII .
They who direct the three great gatherings with their
thoughts, yea, all things with surpassing might.
H They who have stablished year and month and then the day,
night, sacrifice and holy verse,
Yaruna, Mitra, Aryaman, the Kings, have won dominion which
hone else may gain.
12 So at the rising of the Sun we think of you with hymns
to-day,
Even as Yaruna, Mitra, Aryaman deserve: ye are the chariot¬
eers of Law.
13 True to L^aw, born in Law, the strengtheners of Law, terrible,
haters of the false,
In their felicity which gives the best defence may we men and
our princes dwell.
14 ITprises, on the slope of heaven, that marvel that attracts the
sight,
As swift celestial Etasa bears it away, prepared for every eye
to see.
15 Lord of each single head, of fixt and moving things, equally
through the whole expanse,
The Seven sister Bays bear Surya on his car, to bring us
wealth and happiness. r
16 A hundred autumns may we see that bright Eye, God-ordain¬
ed, arise:
A hundred autumns may we live.
17 Infallible through your wisdom, come hither, resplendent
Yanina,
And Mitra, to the Soma draught.
18 Gome as the laws of Heaven ordain, Yaruna, Mitra, void of
guile:
Press near and drink the Soma juice.
19 Come, Mitra, Yaruna, accept, Heroes, our sacrificial gift:
Drink Soma, ye who strengthen Law.
10 The three great gatherings: or three assemblies. The meaning is not clear.
Ludwig is of opinion that the three castes are intended.
The meaning of stanzas 10 and 31 is that although there be many deities
Varuna, Mitra, and Aryaman are supreme.
15 Sister Bays: the Harits. See IV. 6. 9; 13, 3.
18 Q.me as the laws of Heaven ordain: * Come with your glories from the
sky.’—Slyana. ‘Come hither with the hosts of heaven.’—Qrassinarm.
HYMN 67 .]
THE HmVEDA.
67
HYMN LXVII. Asvins.
I with a holy heart that brings oblation will sing forth praise
to meet your car, ye Princes, r
Which, Much-desired! hath wakened as your envoy. I call
you hither as a son his parents.
2 Brightly hath Agni shone by us enkindled: the limits even
of darkness were apparent.
Eastward is seen the Banner of the Morning, the Banner bom
to give Heaven’s Daughter glory.
3 With hymns the deft priest is about you, Asvins, the eloquent
priest attends you now, JSf&satyas.
Come by the paths that ye are wont to travel, ’on car that
finds the light, laden with treasure.
4 When, suppliant for your help, Lovers of Sweetness ! I seek¬
ing wealth call you to our libation,
Hitherward let your vigorous horses bear you : drink ye with
us the well-pressed Soma juices. ^
3 Bring forward, Asvins, Gods, to its fulfilment my never-weari¬
ed prayer that asks for riches.
Vouchsafe us all high spirit in the combat, and with your
powers, 0 Lords of Power, assist us.
6 Favour us in these praters of ours, 0 Asvins. May we have
genial vigour, ne’er to fail us.
So may we, strong in children and descendants, go, wealthy,
to the banquet that awaits you.
7 Lovers of Sweetness, we have brought this treasure to you as
’twere an envoy sent for friendship.
Come unto us with spirits free from anger, in homes of men
enjoying ouu oblation.
8 With one, the same, intention, ye swift movers, o’er the Seven
Divers bath your chariot travelled.
Yoked by the Gods, your strong steeds never weary while
speeding forward at the pole they bear you.
9 Exhaustless be your bounty to our princes who with their
wealth incite the gift of riches,
Who further friendship with their noble natures, combining
wealth in kine with wealth in horses.
1 Much-desired: { adorable.’—Wilson.
$ Incite the gift of riches; move the Gods to give riches in return*
Friendship: or, a kinsman, meaning, apparently, the priest
68 TMS HYMNS OF {SOCK fit,
10 Now hear, 0 Youthful Twain, mine invocation: come, Asvins,
to the home where food aboundeth.
Vouchsafe us wealth, do honour to our nobles. Preserve us
evermore, ye Gods, with blessings.
HYMN LXYIII. Asvins.
Come, radiant Asvins, with your noble horses : accept your
servant’s hymns, ye Wonder-Workers :
Enjoy oblations which we bring to greet you.
2 The gladdening juices stand prepared before you : come quick¬
ly and partake of mine oblation.
Pass by t£e calling of our foe and hear us.
3 Your chariot with a hundred aids, 0 Asvins, beareth you swift
as thought across the regions,
Speeding to us, 0 ye whose wealth is SdryA
4 What time this stone of yours, the Gods’ adorer, upraised,
sounds forth for you as Soma-presser,
p Let the priest bring you, Fair Ones, through oblations.
5 The nourishment ye have is, truly, wondrous : ye gave there¬
of a quickening store to Atri,
Who, being dear to you, receives your favour.
6 That gift, which all may gain, ye gave Chyav&na, when he
g ’cw old, who offered you oblations,
When ye bestowed on him enduring beauty.
7 What time his wicked friends abandoned Bhujyu, 0 Asvins,
in the middle of the ocean,
Your horse delivered him, your faithful servant.
3 Whose wealth is S&ryd: having Shry& for your possession or treasure.
Sfiry&, the daughter of the Sun. is the consort of the Aavins. See I. 116, 17.
4 The Gods' adorer: devaycth: literally, turning or going to the Gods, in¬
asmuch as it is employed in preparing the Soma juice. The priest: here,
perhaps, the pressing*stone.
5 A quickening store: the meaning of mdhishvantam , which does not occu r
elsewhere, is uncertain. According to S^yana it means a pit or cavern : ye
liberated Atri from the cavern, or, literally, ye separated the cavern from Atri,
Per the leg3nd, see I. 116. 12.
. 6- Which all may gain : which you Asvins are ready to grant to every
worshipper Who needs it. For the story of Chyavdna seel. 116. 10* 117
13; 118.6.
7 Fhajyu: see Vol. X., Index. Your horse: this meaning is suggested by
von Roth for the uncertain word arM> which generally appears to mean
hostile or illiberal 1 ut may perhaps Stand in this pa-sage for arvd, a common
word signifying 1)or e. S *e X. 117. 14 With horses brown of hue that hew
with swift Wxngs ye Irought back Bhujyu from the sea of billows.’ JSee also
VII. 69. 7.
ETMN 69 .]
TRF RLGVEDA .
69
8 Ye lent your aid to Vrika when exhausted, and listened when
invoked to Sayu’s calling.
Ye made the cow pour forth her milk like water, and, Asvins,
strengthened with your strength the barren.
9 With his fair hymns this singer, too, extols you, waking with
glad thoughts at the break of morning.
May the cow nourish him with milk to feed him. Preserve us
evermore, ye Gods, with blessings.
HYMN LXIX. Asvins.
Mat your gold chariot, drawn by vigorous horses, come to us,
blocking up the earth and heaven, *
Bright with its fellies while its way drops fatness, food-laden,
rich in coursers, man’s protector.
2 Let it approach, yoked by the will, three-seate 1, extending fay
and wide o'er fivefold beings,
Whereon ye visit God-adoring races, bending your cours^
whither ye will, 0 Asvins.
3 Renowned, with noble horses, come ye hither : drink, Wond¬
rous Pair, the cup that holds sweet juices.
Your car whereon your Spouse is wont to travel marks with
its track the farthest ends of heaven.
4 When night was turning to the grey of morning the Maiden,
Sfirya’s Daughter, chose your splendour.
When with your power and might ye aid the pious he comes
through heat to life by your assistance.
<5 0 Chariot-borne, this car of yours invested with rays of light
comes harnessed to our dwelling.
Herewith, 0 Asvins, while the dawn is breaking, to this our
sacrifice bring peace and blessing.
6 Like the wild cattle thirsty for the lightning, Heroes, come
nigh this day to our libations.
Men call on you with hymns in many places, but let not other
worshippers detain you.
8 Vrika; literally wolf, or robber. Some man bo named seems to be meant.
Sayu: see I. 118. 8; VI. 13, 5.
9 This singer; the Eishi Vasishtha. The cow: that is brought to supply
the milk required for libations.
2 Fivefold beings: 1 sarvaprdninah, 1 all living beings, says S&yana.
3 Tour Spouse: Suryft, daughter of the Sun.
4c Chose your splendour; seel. 116. IT’.
6 Thirsty for the lightning: which immediately precedes, or accompanies,
the rain they long for.
70 THM HYMNS OP [BOOR tit
7 Bhujyu, abandoned in the midst of ocean, ye raised from out
the water with your horses,
Uninjured, winged, flagging not, undaunted, with deeds of
wonder saving him, O A ay ins.
8 Now hear, 0 Youthful Twain, mine invocation : come, Asvins,
to the home where food aboundeth.
Vouchsafe us wealth, do honour to our nobles. Preserve us
evermore, ye Gods, with blessings,
HYMN LXX, Asvins,
Rich in all blessings, Asvins, come ye hither: this place on
earth is e called your own possession,
Like a strong horse with a fair back it standeth, whereon, as
in a lap, ye seat you firmly.
2 This most delightful eulogy awaits you: in the man's house
drink-offering hath been heated,
r Which bringeth you over the seas and rivers, yoking as 'twere
two well-matched shining horses.
3 Whatever dwellings ye possess, 0 Asvins, in fields of men or
in the streams of heaven.
Resting upon the summit of the mountain, or bringing food
to him who gives oblation,
4: Delight yourselves, ye Gods, in plants and waters when Rishis
give them and ye find they suit you.
Enriching us with treasures in abundance ye have looked back
to former generations.
5 Asvins, though ye have heard them oft aforetime, regard the
many prayers which Rishis offer.
Come to the man even as his heart desireth: may we enjoy
your most delightful favour. *
6 Come to the sacrifice offered you, N&satyas,. with -men, obla¬
tions, and prayer duly uttered.
Come to Vasishtha as his heart desireth, for unto you these
holy hymns are chanted.
7 Horses : not in the text, but supplied by S&yana and obviously understood.
See preceding hymn, 7, note.
1 This place: the altar.
2 Drink-offering ; gharma,: the libation of hot milk; or, the caldron in which
it Is prepared.
4 Ye have looked back to former generations : S&yana explains yugftni diffe¬
rently : c (favour us) as you have favoured former couples [i. e. sacnficers and
their wives}/—Wilson.
& The man: the institutor of the sacrifice.
mMN 71 ]
tr&JS RiGfEDA.
n
7 This is the thought, this is the song, 0 Asvins .* accept this
hymn of ours, ye Steers, with favour.
May these our prayers addressed to you come nigh you.
Preserve us evermore, ye Gods, with blessings.
HYMN LXXI. Asvins.
The Night retireth from the Dawn her Sister; the Dark one
yieldeth to the Red her pathway.
Let us invoke you rich in steeds and cattle: by day and night
keep far from us the arrow.
2 Bearing rich treasure in your car, 0 Asvins, come to the
mortal who presents oblation. ^
Keep at a distance penury and sickness; Lovers of Sweetness,
day and night preserve us.
3 May your strong horses, seeking bliss, bring hither your
chariot at the earliest flush of morning.
With coursers yoked by Law drive hither, Asvins, your car
whose reins are light, laden with treasure. *
4: The chariot, Princes, that conveys you, moving at daylight,
triple-seated, fraught with riches,
Even with this come unto us, Nasatyas, that laden with all
food it may approach us.
5 Ye freed Chyav&na frorg old age and weakness: ye brought
the courser fleet of foot to Pedu.
Ye rescued Atri from distress and darkness, and loosed for
Jahusha the bonds that bound him.
6 This is the thought, this is the song, 0 Asvins : accept this
hymn of ours, ye Steers, with favour.
May these our prayers addressed to you come nigh you.
Preserve us .evermore, ye Gods, with blessings.
HYMN LXXII. Asvins.
Come, 0 N&satyas, on your car resplendent* rich in abundant
wealth of kine and horses.
As harnessed steeds, all our laudations follow you whose forms
shine with most delightful beauty.
2 Come with the Gods associate, come ye hither to us, N&satyas,
with your car accordant.
5 Tvvixt you and us there is ancestral friendship and common
kin: remember and regard it.
1 The Red; the Sun. The arrow : of disease and death.
3 Seeking bliss : for men.
5 For Chyav&na, Eedu, Atri } and Jdhusha, see Vol. I. Index. There-ap-
pearanee, heralded by the Asvins or Gods of Twilight, of the departed Sun
appears to be symbolized in all these legends.
n THE HYMNS OF [BOOK YU,
3 Awakened are t3ie songs that praise the Asvins, the kindred V*
prayers and the Celestial Mornings.
Inviting those we long for, Earth and Heaven, the singer
calleth these Nasatyas hither.
. 4 What time the Dawns break forth in light, 0 Asvins, to you
the poets offer their devotions.
God Savitar hath sent aloft his splendour, and fires sing praises
with the kindled fuel.
5 Come from the west, come from the east, N&satyas, come, As¬
vins, from below and from above us.
Bring wealth from all sides for the Fivefold People. Preserve
us evermore, ye Gods, with blessings.
HYMN LXXIIL Asvins.
We have overpassed the limit of this darkness while, worship¬
ping the Gods, we sang their praises.
The song invoketh both Immortal Asvins, far-reaching, born
t- of old, great Wonder-Workers.
2 And, 0 Nasatyas, man's dear Priest is seated, who brings to
sacrifice and offers worship.
Be near and taste the pleasant juice, 0 Asvins: with food,
I call you to the sacrifices.
3 We choosing you, have let our worship follow its course: ye
Steers, accept this hymn with favour.
Obeying you as your appointed servant, Yasishtha singing
hath with lauds aroused you,
4 And these Two Priests come nigh unto onr people, united,
demon-slayers, mighty-handed.
The juices that exhilarate are mingled. Injure us not, but
come with happy fortune.
5 Come from the west, come from the east, Nasatyas, come, As¬
vins, from below and from above us.
Bring wealth from all sides for the Fivefold People. Preserve
us evermore, ye Gods, with blessings.
HYMN LXXlY. Asvins.
These morning sacrifices call you. Asvins, at the break of day.
For help have I invoked you rich in power and might: for,
house by house, ye visit all.
5 The Fivefold People: tlie five Aryan, tribes. See I. 7. 9.
1 The first half-line has occurred before in I. 92. 6, and 183. 6.
2 Man's dear Priest: Agni.
.4 These Two Priests: the Asvins. Demon-slayers: slayers of R&kshasas and
evil spirits of the night which disappear at the coming of the heralds of day.
HYMN 75.] TRB RIGYEDA, 73
2 0 Heroes, ye bestow wonderful nourishment: send it to him
whose songs are sweet.
Accordant, both of you, drive your car down to us, and drink
the savoury Soma juice.
3 Approach ye and be near to us: drink, 0 ye Asvins, of the
meath.
Draw forth the milk, ye Mighty, rich in genuine wealth : in-
jure us not, and come to us.
4 The horses that convey you in their rapid flight down to the
worshipper’s abode,
With these your speedy coursers, Heroes, Asyjns, come, ye
Gods, come well-inclined to us.
5 Yea, verily, our princes seek the Asvins in pursuit of food.
These shall give lasting glory to our-liberal lords, and, both
Nasatyas, shelter us.
6 Those who have led the way, like cars, offending none, thos^
who are guar Mans of the men—
Also through their own might the heroes have grown strong,
and dwell in safe and happy homes.
HYMN LXXV. Dawn.
Born in the heavens the Dawn hath flushed, and showing her
majesty is come as Law ordaineth.
She hath uncovered fiends and hateful darkness; best of
Angirases, hath waked the pathways.
2 Rouse us this day to high and happy fortune : to great felicity,
0 Dawn, promote us.
Vouchsafe us mainfold and splendid riches, famed among mor»
tals, man-bqfriending Goddess!
3 See, lovely Morning’s everlasting splendours, bright with their
varied colours, have approached us.
Filling tfie region of mid-air, producing the rites of holy wor¬
ship, they have mounted.
4 She yokes her chariot far away, and swiftly visits the lands
where the Five Tribes are settled,
Looking upon the works and ways of mortals, Daughter of
Heaven, the world’s Imperial Lady.
3 Dram forth the milk: milk the sweet rain from the firmament.
6 Who have led the way, like cars: wealthy nobles or princes, ‘the heroes* of
the second line.
, 1 Best of Angirases : endowed with the noblest characteristics of the holy
Angirases. Waked the pathways: lighted them for men to use.
74 THE HYMNS OF [BOOK fit
5 She who is rich in spoil, the Spouse of Surya, wondrously
opulent, rules all wealth and treasures.
Consumer of our youth, the seers extol her: lauded by priests
ricli Dawn shines out refulgent.
6 Apparent are the steeds of varied colour, the red steeds car¬
rying resplendent Morning.
On her all-lovely car she comes, the Fair One, and brings rich
treasure for her faithful servant.
7 True with the True and Mighty with the Mighty, with Gods
a Goddess, Holy with the Holy,
She brake?strong fences down and gave the cattle : the kine
were lowing as they greeted Morning.
8 0 Dawn, now give us wealth in kine and heroes, and horses,
fraught with manifold enjoyment.
Protect our sacred grass from man’s reproaches. Preserve us
f evermore, ye Gods, with blessings.
HYMN LXXVI. Pawn.
Savitar God of all men hath sent upward his light, designed
for ail mankind, immortal.
Through the Gods’ power that Eye was first created. Dawn
hath made all the universe apparent.
2 I see the paths which Gods are wont to travel, innocuous paths
made ready by the Yasus.
Eastward the flag of Dawn hath been uplifted; she hath come
hither o’er the tops of houses.
3 Great is, in truth, the number of the Mornings which were
aforetime at the Sun’s uprising,
Since thou, 0 Dawn, hast been beheld repairing as to thy love,
-as one no more to leave him.
4 They were the Gods’ companions at the banquet, # the ancient
sages true to Law Eternal.
The Fathers found the light that lay in darkness, and with
effectual words begat the Morning.
7 Gave the cattle: restored the rays of light that had been imprisoned by
the demons of darkness.
3 As to thy love: to the Sun, who is sometimes called the lover and some¬
times the husband of Ushas or Pawn.
4 The Fathers; the ancestors of the Jtishxs in the spirit-world are associated
with the G-oda as companions, friends, and assistants. See M. Muller, India ,
What cm it Teach us ? pp. 223, 224.
THE EIG7EHA.
HYMN 77 .]
75
5 Meeting together in the same enclosure, they strive not, of one
mind, one with another.
They never break the Gods’ eternal statutes, and injure none,
in rivalry with Vasus.
6 Extolling thee, Blest Goddess, the Vasisbthas, awake at early
morn, with lauds implore thee.
Leader of kine and Queen of all that strengthens, shine, come
as first to us, 0 high-born Morning.
7 She bringeth bounty and sweet charm of voices. The flush¬
ing JDawn is sung by the Yasishthas,
Giving us riches famed to distant places. Preserve us ever¬
more, ye Gods, with blessings.
HYMtf LXXVII. Dawn.
She hath shone brightly like a youthful woman, stirring to
motion every living creature.
Agni hath come to feed on mortals’ fuel. She hath made
light and chased away the darkness. ^
2 Turned to this All, far-spreading, she hath risen and shone in
brightness with white robes about her.
She hath beamed forth lovely with golden colours, Mother of
kine, Guide of the days she bringeth.
3 Bearing the Gods’ own Eye, auspicious Lady, leading her
Courser white and fair to look on,
Distinguished by her beams Dawn shines apparent, come
forth to all the world with wondrous treasure.
4 Draw nigh with wealth and dawn away the foeman: prepare
for ns wide pasture free from danger.
Drive away those who hate us, bring us riches: pour bounty,
opulent Lady, on the singer.
5 Send thy most excellent beams to shine and light us, giving
us lengthened days, 0 Dawn, 0 Goddess,
Granting* us food, thou who hast all things precious, and
bounty rich in chariots, kine, and horses.
6 0 Ushas, nobly-born, Daughter of Heaven, whom the Yasish¬
thas with their hymns make mighty,
Bestow thou on us vast and glorious riches. Preserve us
evermore, ye Gods, with blessings.
5 In the same enclosure: the vast aerial hall in which the Gods assemble/
1 Agni hath come to feed on mortals ’ fuel ; ‘Agni is to he kindled for the
good of men/—Wilson.
2 Kine; rays of light.
3 The Gods' own Eye, and Dawn’s white Courser are the Sun.
76
[BOOK VIL
THE HYMNS OF
HYMN LXXVIIL Dawn.
We have beheld her earliest lights approaching : her many
glories part, on high, asunder.
On car sublime, refulgent, wending hither, 0 Ushas, bring the
wealth that makes us happy.
. 2 The fire well-kindled sings aloud to greet her, and with their
hymns the priests are chanting welcome.
Ushas approaches in her splendour, driving all evil darkness
far away, the Goddess.
3 Apparent eastward are those lights of Morning, sending out
lustre, 2.8 they rise, around them.
She hath brought forth Sun, sacrifice, and Agni, and far away
hath fled detested darkness.
4 Rich Daughter of the Sky, we all behold her*, yea, all men
look on Dawn as she is breaking.
r Her car that moves self-harnessed hath she mounted, the car
drawn onward by her well-yoked horses.
5 Inspired with loving thoughts this day to greet thee, we and
our wealthy nobles have awakened.
Show yourselves fruitful, Dawns, as ye are rising. Preserve
us evermore, ye Gods, with blessings.
HYMN LXXEX. Dawn.
RousrNO the lands where men’s Five Tribes are settled, Dawn
hath disclosed the pathways of the people.
Sim hath sent out her sheen with beauteous oxen. The Sun
with light hath opened earth and heaven.
2 They paint their bright rays on the sky's far limits: the
Dawns come on like tribes arrayed for battle.
Thy cattle, closely shutting up the darkness, asSawitar spreads
his arms, give forth their lustre.
3 Wealthy, most like to Indra, Dawn hath risen, and brought
forth lauds that shall promote our welfare.
Daughter of Heaven, a Goddess, she distributes, best of Angi-
rases, treasures to the pious.
1 Five Tribes: of Aryans. Pathways: pathi/d here has apparently the
same meaning as in VII. 75. 1. But according to the Fada text and S&yana
it is an adjective agreeing with Ush&h (Dawn), and signifying beneficial.
2 They: the Dawns. For battle: supplied by Sayana.
3 Best of Anyirases: see VII. 75. 1.
HYMN -81.J
' THU RIGVEDA.
11
4 Bestow on ns, 0 Dawn, that ample bounty which thou didst
send to those who sang thy praises;
Thou whom with bellowings of a bull they quickened : thou
didst unbar the firm-set mountain’s portals.
5 Impelling every God to grant his bounty, sending to us the
charm of pleasant voices,
Youchsafe us thoughts, for profit, as thou breakest. Preserve
us evermore, ye Gods, with blessings.
HYMN LXXX. Dawn.
The priests, Vasishthas, are the first awakened to welcome
Ushas with their songs and praises,
Who makes surrounding regions pan asunder, and shows ap¬
parent all existing creatures.
2 Giving fresh life when she hath hid the darkness, this Dawn
hath wakened there with new-born lustre.
Youthful and unrestrained she cometh forward: she hath#
turned thoughts to Sun and fire and worship. ^
3 May blessed Mornings shine on us for ever, with wealth of
kine, of horses, and of heroes,
Streaming with all abundance, pouring fatness. Preserve us
evermore, ye Gods, with blessings.
HJMN LXXXL Dawn.
Advancing, sending forth her rays, the Daughter of the Sky
is seen.
Uncovering, that we may see, the mighty gloom, the friendly
Lady makes the light.
2 The Sun ascending, the refulgent Star, pours down his beams
together with the Dawn.
0 Dawn, at thiue arising, and the Sun’s, may we attain the
share allotted us.
3 Promptly we woke to welcome thee, 0 Ushas, Daughter of
the Sky,
Thee, Bounteous One, who bringest all we long to have, and to
the offerer health and wealth.
4 The second line is translated by Prof. Wilson ; * thou whom (thy worship¬
pers) welcomed with clamour (loud as the bellowing) of a bull.’
Rorta/s; the doors of the mountain or cloud in which the cows or rays 'of
light were imprisoned. Ushas is by implication entreated to open these doors
now for the singer of the hymn.
2 She hath turned thoughts: or, with S&yana, ‘she hath made manifest
sacrifice, Sun, aud Agni.’ Of. YTI. 78, 3.
3 Tins stanza is repeated from VII. 41. 7.
78 THE HYMNS OF [BOOK YTL
4 Thou, dawning, workest fain to light the great world, yea,
heaven, Goddess ! that it may be seen.
We yearn to be thine own, Dealer of Wealth : may we be to
this Mother like her sons.
5 Bring us that wondrous bounty, Dawn, that shall be famed
most far away.
What, Child of Heaven, thou bast of nourishment for man,
bestow thou on us to enjoy.
6 Give to our princes opulence and immortal fame, and strength
in herds of kine to us.
May she who prompts the wealthy. Lady of sweet strains, may
Ushas Sawn our foes away.
HYMN LXXXIL Indra-Varuna.
Grant us your strong protection, Indra-Varuna, our people,
and our family, for sacrifice.
May we subdue in fight our evil-hearted foes, him who attacks
the man stedfast in lengthened rites.
2 0 Indra-Varuna, mighty and very rich ! One of you is called
Monarch and One Autocrat.
All Gods in the most lofty region of the air have, 0 ye Steers,
combined all power and might in you.
3 Ye with your strength have pierce<f the fountains of the floods:
the Sun have ye brought forward as the Lord in heaven.
Cheered by this magic draught ye, Indra-Varuna, made the dry
places stream, made songs of praise flow forth.
4 In battles and in frays we ministering priests, kneeling upon
our knees for furtherance of our weal,
Invoke yon, only you, the Lords of twofold wealth, you prompt
to hear, we bards, 0 Indra-Varuna.
5 0 Indra-Varuna, as ye created all these creatures of the world
by your surpassing might,
In peace and quiet Mitra waits on Varuna, the Other, awful,
with the Maruts seeks renown.
6 Lady of meet strains: silnvitdvati: according to Sftyana, 2 * 4 5 speaker of
truth.’ 4 Possessing all that is excellent.’—Ludwig.
2 One of you: Varuna is called samrctj or universal ruler (thoroughly re¬
splendent, according to Sdyana), and Indra svctrdj, independent ruler, or,
according bo S&yana, self-resplendent.
4 Twofold wealth : celestial and terrestrial.
5 Waits on Varuna: and so acknowledges his supremacy. The Other :•
Indra.
HYMH 83.] THE RIGVEDA. 7$
6 That Varuna’s high worth may shine preeminent, these Twain
have measured each his proper power and might.
The One subdueth the destructive enemy; the Other with a
few forthereth many a man.
7 No trouble, no misfortune, Indra-Varuna, no woe from any
side assails the mortal man
Whose sacrifice, 0 Gods, ye visit and enjoy : ne’er doth the
crafty guile of mortal injure him.
8 With your divine protection, Heroes, come to us: mine invo¬
cation hear, if ye be pleased therewith.
Bestow ye upon us, 0 Indra-Yaruna, your friendship and your
kinship and your favouring grace.
9 In battle after battle, Indra-Yaruna, be ye our Champions, ye
who are the peoples’ strength,
When both opposing bands invoke you for the fight, and men
that they may gain offspring and progeny.
10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory
and great shelter spreading far.
We think of the beneficent light of Aditi, and Savitar’s song
of praise, the God who strengthens Law.
HYMN LXXXIIL Indra-Varuna.
Looking to you and your alliance, 0 ye Men, armed with
broad axes they went forward, fain for spoil.
Ye smote and slew his Dasaand his Aryan enemies, and helped
Sud^s with favour, Indra-Yaruna.
2 Where heroes come together with their banners raised, in the
encounter where is naught for us to love,
Where all things that behold the light are terrified, there did
ye comfort us, 0 Indra-Yaruna.
3 The boundary of earth were seen all dark with dust:
0 Indra-Yaruna, the shout went up to heaven.
The enmities of the people compassed me about. Ye heard
my calling and ye came to me with help.
6 The One: Yaruna.
• Indra and Yaruna? are praised by the Vasishthas, the family priests of Sudds,
King of the Tritsus, for having given him the victory over the ten confederate
Kings. See VII. 33. 3.
1 0 ye Men: or Heroes; Indra and Yaruna. Armed with "broad axes:
e armed with large sickles/—Wilson. Ludwig maintains that the former
meaning is perfectly impossible, and argues that prithupdraavah must-mean
‘ the Prithus and the Parsus/
2 Where is naught for us to love: Prof. Grassmann, whom Prof. Peterson
follows, explains differently : * where all that is dear is at stake/
80 TtiB HYMNS OF [BOOK VIL
1 With your resistless weapons, Indra-Varuna, ye conquered
Bheda and ye gave Sud&s your aid.
Ye heard the prayers of these amid the cries of war: effectual
was the service of the Tritsus’ priest.
5 0 Indra-Varuna, the wickeduess of foes and mine assailants'
hatred sorely trouble me.
Ye Twain are Lords of riches both of earth and heaven: so
grant to us your aid on the decisive day.
6 The men of both the hosts invoked you in the fight, Indra
and Varuna, that they might win the wealth,
What time ye helped Sudas, with all the Tritsu folk, when the
Ten Kangs had pressed him down in their attack.
7 Ten Kings who worshipped not, 0 Indra-Varuna, confederate,
in war prevailed not o’er Sud&s.
True was the boast of heroes sitting at the feast: so at their
invocations Gods were on their side.
r 8 0 Indra-Varuna, ye gave Sudas your aid when the Ten Kiugs
in battle compassed him about,
There where the white-robed Tritsus with their braided hair,
skilled in song worshipped you with homage and with hymn.
9 One of you Twain destroys the Vritras in the fight, the Other
evermore maintains his holy Laws.
We call on you, ye Mighty, with Aur hymns of praise. Vouch¬
safe us your protection, Indra-Varuna.
10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory
and great shelter spreading far.
We think of the beneficent light of Aditi, and Savitar’s song
of praise, the God who strengthens Law.
HYMN LXXXIV. Indra-Varuna.
Kings, Indra-Varuna, I would turn you 'hither to this our
sacrifice with gifts and homage.
Held in both arms the ladle, dropping fatness, goes of itself
to you whose forms are varied,
2 Dvaus quickens and promotes your high dominion who bind
with bonds not wrought of rope or cordage.
Far from us still be Varuna’s displeasure : may Indra give us
spacious room to dwell in.
4 Bheda : see VII. 18." 19.
5 Both of earth and heaven : or, perhaps, belonging to both sides.
8 With their braided hair: see VII. 33. 1. ^
10 This stanza is repeated from the preceding hymn.
2 Nyam: cf. VI. 62. 9. Not wrought of rope: moral and figurative, no
material.
HYMN 85.]
TEE RIGVEDA.
81
3 Make ye our sacrifice fair amid the assemblies : make ye our
prayers approved among our princes.
May God-sent riches come for our possession : further ye us
with your delightful succours. f *
4 0 Indra-Varuna, vouchsafe us riches with store of treasure,
food, and^every blessing;
For the Aditya, bauiaher of falsehood, the Hero, dealeth
wealth in boundless plenty.
5 May this my song reach Varuna and Indra, and, strongly
urging, win me sons and offspring.
To the Gods' banquet may we go with riches. Preserve us
evermore, ye Gods, with blessings. "*
HYMN LXXXV. Indra-Varana.’
For you I deck a harmless hymn, presenting the Soma juice
to Yartina and Indra—
A hymn that shines like heavenly Hawn with fatness. May
they be near us on the march and guard us. **
3 Here where the arrows fall amid the banners both hosts invoke
the Gods in emulation.
0 Indra-Varuna, smite back those our foemen, yea, smite them
with your shaft to every quarter.
3 Self-lucid ip their seats^e'en heavenly Waters endowed with
Godhead Varuna and Indra.
One of these holds the folk distinct and sundered, the Other
smites and slays resistless foemen.
4 Wise be the priest and skilled in Haw Eternal, who with his
sacred gifts and adoration
Brings you to aid us with your might, Adityas : let him have
viands to promote his welfare.
5 May this my song reach Varuna and Indra, and, strongly
urging, win me sons and offspring.
To the Gods' banquet may we go with riches. Preserve us
evermore, ye Gods, with blessings.
' 4 ThelcUtya: Varuna.
1 On the march: the Rishi prays for aid in an expected "battle,
Z With Godhead: libations of Soma juice, with which water is mingled,
support the Gods in their several stations : somendpydyitd hi devatdh sve sve
stMne * vatishthante .—Sftyana. Distinct and sundered: differently treated, re¬
warded or punished in accordance with their deserts. ‘The other sustain*
the separate creatures.’—Muir. e The one protects the tribes which are scat¬
tered abroad.’—Grassmann,
4 TVs# be the priest: or, wise must the priest be, shilled, etc. Tie: the
institutor of sacrifice. Viands : sacrificial food to be offered to the Gods.
flL
THE HYMNS OH [BOOK V1L
HYMN LXXXVI. Varuna.
Wise, verily, are creatures through his greatness who stayed
even spacious heaven and earth asunder;
r Who urged the high and mighty sky to motion, the Star of
old, and spread the earth before him.
2 With mine own heart I commune on the question how Varuna
and I may be united.
Wh,at gift of mine will he accept unangered ? When may I
calmly look and find him gracious
3 Fain to know this my sin I question others : I seek the wise,
0 Vanina, and ask them.
This one same answer even the sages gave me, Surely this
Varuna is angry with thee.
4 What, Varunn, hath been my chief transgression, that thou
wouldst slay the friend who sings thy praises ?
Tell nie, Unconquerable Lord, and quickly sinless will I ap¬
proach thee with mine homage.
5 Free us from sins committed by our fathers, from those where¬
in we have ourselves offended.
0 King, loose, like a thief who feeds the cattle, as from the
cord a calf, set frGe Vasishtha.
6 Not our own will betrayed us, but Seduction, thoughtlessness,
Varuna! wine, dice, or anger.
The old is near to lead astray the younger: even sleep removeth
not all evil-doing.
7 Slavelike may I do service to the Bounteous, serve, free from
sin, the God inclined to anger.
This gentle Lord gives wisdom to the simple: the wiser God
leads on the wise to riches.
8 0 Lord, 0 Varuna, may this laudation come close to thee and
lie within thy spirit.
May it be well with ns in rest and labour. Preserve us ever¬
more, ye Gods, with blessings.
1 The Star: the Sun.
5 Like a thief who feeds the cattle: who has performed penance for his theft,
and, at the completion of the service, offered fodder to the stolen animal: 1 * * 4 * 6 who
has feasted on stolen cattle.’—M. Muller. But see Pischel, Yedische Studien.
I. p. 106.
6 Seduction: or, as Sty an a explains, 4 the settled course of fated
The old is near: *The stronger perverts the weat erd—Muir. f There is a
senior [God] in the proximity of the junior [man]d—Wilson.
hymh 87j
TBB MOVED A.
HYMN LXXXVII. Yaruna.
Yartoa cut a pathway out for Surya, and led the watery floods
of rivers onward.
The Mares, as in a race, speed on in order. JEfo made great
channels for the days to follow.
2 The wind, thy breath, hath sounded through the region like
a wild beast that seeks his food in pastures.
Within these two, exalted Earth and Heaven, 0 Yaruna, ar£
all the forms thou lovest.
3 Yaruna’s spies, sent forth upon their errand, survey the two
world-halves well formed and fashioned.
Wise are they, holy, skilled in sacrifices, the furtherers of the
praise-songs of the prudent.
4 To me who understand hath Yaruna spoken, the names borne
by the Cow are three times seven.
The sapient God, knowing the place’s secret, shall speak as
’twere to teach the race that cometh. ^
5 On him three heavens rest and are supported, and the three
earths are there in sixfold order.
The wise King Yaruna hath made in heaven that Golden Swing
to cover it with glory.
6 Like-Yaruna from heaven he sinks in Sindhu, like a white-
shining spark, a strong wild creature.
Billing in depths and meting out the region, great saving
power hath he, this world’s Controller.
1 The Marts: the swift rivers. The half-line is difficult. ‘ *■ : " .
his task) as a horse let loo<e rushes to (a Hock of) mares, he i ■ . . w r .■ ■
nights from the days.’—Wilson. 1 * 3 4 Like a troop (of horses) let loose, following
the mares, he has made great channels for the clays. 5 6 —Muir.
3 Var ana's spies : the other Adifcyas, or perhaps the Fathers.
4 The Cow: according to S5yana, V&k or Speech in the form of a cow
having twenty-one metres attached to her breast, throat, and head, or holding
the names of twenty-one kinds of sacrifice. Aditi may be intended, or Prism
with the thrice-seven Maruts,
The sapient God: 1 The wise god, though he knows them, has not revealed ■
the mysteries of (her) place, which he desires to grant to a future generation. 5 —
Muir. According to Sfiyana, nd in this line is not negative.
5 For the three heavens and three earths see Yol. I., Index. In six/ohl order :
perhaps referring to the heavens and earths, or else the three earths arbitrarily
doubled. * The three earths with their six seasons. 5 —Wilson. That Golden .
Swing: the Sun.
6 He: the Sun. Sindhu: or the sea. Ruling in depths: referring to
Yaruna whose dominion, following the setting sun, reaches to the depths of
the ocean. Meting out the region: or, who measured out the firmament.
S&yann’s interpretation of this stanza is different: ‘ (Radiant) as the sun,
Varuna placed the ocean (in its bed), white as a drop (of water), vigorous as
an antelope, object of profound praise, distributor of water, the powerful
transporter beyond sin, the ruler of this existing (world)/—Wilson.
THE HYMNS OH
[BOOK YIJ,
34
!J Before tlxis Varuna may w§ be sinless—him who shows mercy
even to the sinner—
While we are keeping Acliti 1 2 3 * * * 7 s ordinances. Preserve us ever¬
more. ye Gods, with blessings.
HYMN LXXXVIJJ, Vanin*
Present to Varuna thine hymn, Yasishtha, bright, most der
* lightful to the Bounteous Giver,
Who bringsth on to us the Bull, the lofty, the Holy, laden
with a thousand treasures.
2 And now, as l am come before his presence, I take the face of
Yarena ^or Agni’s.
So might he bring—Lord also of the darkness—the light m
heaven that I may see its beauty |
3 When Varuna and I embark together and urge our boat into
the midst of ocean,
^ We, when we ride o*er ridges of the waters, will swing withiir
that swing and there be happy.
4 Varuna placed Yasishtha in the vessel, and deftly with his
might made him a Pishi.
When days shone bright the Sage made him a singer, while
the heavens broadened and the Dawns were lengthened.
5 What hath become of those our ’ancient friendships, whei*
without enmity wo walked together %
I, Vanina, thou glorious Lord, have entered thy lofty home ?
thine house with thousand portals.
6 If he, thy true ally, hath signed against thee, still, Yaruna,
he is the friend thou lovedst.
Let us not, Living One, as sinners, know t^ee : give shelter,
as a Sage, to him who lauds thee,
7 Aditi's ordinance *; according to S&yana, Aditi here means - the Mighty,*
that is, Yaruna.
1 The Bull: the Sun,
2 For Agni\ : that is, it appears to rue to be darning with anger.
3 { The kernel of the hymn lies in verses 3 to 6. The singer believes that
he has been forsaken by his helper Yaruna i with anguish he remembers his
communion with the God in former tinges. In a vision he sees himself trims-;
latecHnto Yaruna’s realm, he goes sailing with the God, is called to be Itishi
or holy singer to the God, and is in his pplace with him. Now, Yaruna has
withdrawn his favour, yet let him have mercy on his singer, and not punish
him f ■ r . . : " Ms sin. The hymn perhaps originally closed with verse
■ ■ ’■ - note in the Siebenzig Licder, translated by Prof,
Peterson. $ut &ee JfMebrandt, Varuna und Ultra, pp. 25, 2$.
HYMN 9^1 TBfi RtatEDL $$
7 While we abide in these fixed habitations, and frotn the lap of
Aditi win favour,
May Yaruna untie the bond that binds us. Preserve us ever¬
more, ye Gods, with blessings.
HYMN LXXllX. Yaruna.
Let me not yet, King Yanma, enter into the house of clay :
Have mercy, spare me, Mighty Lord.
2 When, Thunderer! I move along tremulous like a wind-blown
skin.
Have mercy, spare nle, Mighty Lord',
5 0 Bright and Powerful God, through want of strength I erred
and went astray;
Have mercy, spare me* Mighty Lord.
4 Thirst found thy worshipper though he stood in the midst of
water-floods;
Have mercy, spare me, Mighty Lord.
6 0 Yaruna, whatever the offence may be which we as men com¬
mit against the heavenly host,
When through our want of thought we violate thy laws,
punish us not, 0 God, for that iniquity-,
^PIYMN XG. vayu.
To you pure juices, rich in naeath, are offered by priests through
longing for the Pair of Heroes.
Drive, Y&yu, bring thine harnessed horse3 hither: drink the
pressed Soma till it make thee joyful.
% Aditi: here said to mean earth.
The hymn has been translated by Dr. Muir (X S. Texts, Y. 67, Prof. M.
if tiller, Anc. Sansh. Lit , 540, the authors of Siebenzig Zieder, p. 12, -and Prof,
Peterson, Hymns from the lligvcda, p. 287-
1 The house of clay: the grave. Cf. Atliarva-ve&a, Y. 30. 14.
2 Thunderer: adrivah , Caster of the Stone, a common ^ epithet of Indra,
hut nob suitable to Yaruna. Tremulous: S&yana adds saitycna, with, cold;
a&d Prof. Wilson observes that 1 the Varuna-'pdsa, a kind of dropsy, seems to
be referred to.'’ Of. Atharva-veda, IV. 16. 7-
4 r lhirst: avarice. In the midU of water-floods: when surrounded ^ by
abundant wealth. According to the Commentator, the allusion is to Yasish-
tha’s sea-voyage *; or perhaps the perpetual thirst of dropsy may be intended,
The last three stanzas are addressed to Indra and V&yu as a dual Deity.
% The Pair of Heroes: Indra and Yftyu.
«$6 THE HYMNS OF [HOOK YIL
. 2 Whoso to thee, the Mighty, brings oblation, pure Soma unto
thee, pure-drinking Vayu,
That man thou.makest famous among mortals ; to him strong
sons are born in quick succession.
3 The God whom both these worlds brought forth for riches,
whom heavenly Bhishana for our wealth appointeth,
• His team of harnessed horses waits on Vayu, and, foremost, on
the radiant Treasure-bearer.
< 4 The spotless Dawns with fair bright days have, broken; they
found the spacious light when they were shining.
Eagerly they disclosed the stall of cattle : floods streamed for
4 them as in the days aforetime.
5 These with their truthful spirit, shining brightly, move on
provided with tiveir natural insight.
Viands attend the car that beareth Heroes, your car, ye Sovran
. Pair, Indra and Vayu.
6 May these who give us heavenly light, these rulers, with gifts
of kiiie and horses, gold and treasures,
These princes, through full life, Indra and V ayu 1 overcome
in battle with their steeds and heroes.
7 Like coursers seeking fame will we Vasishthas, 0 Indra-Vayu,
with our fair laudations, *
Exerting all our po- w call you to aid us. Preserve us ever¬
more, fo Gods, with blessings.
• : HYMN XCI. vayu.
Wj&re not, in sooth, the Gods aforetime blameless, whose
pleasure was increased by adoration $
For Vayu and fur man in his affliction they carused the Morning
to arise with Surya. •
. 3 The God: apparently, Indra. JDhishand: a Goddess of prosperity and
gain. 27ie radiant Treasure-bearer: perhaps Soma.
4 They found: the Angirases. ‘They are not named in the text, but
Sftyana refers the whole to them ; by their -praise of Vdyu the dawn broke,
the stolen cattle were rescued, and the obstructed rain set at liberty.’—■
Wilson.
5 These: the institutes of sacrifice,
G These rulers, these primes, are the wealthy nobles who defray the expenses
and reward the priests.
Indra is associated with V&yu in almost every stanza.
I For Vdyu: I translate the ray me, of the text, but it is evident that
dydve, for Ayu, or the living one, should be read in its stead.
HYMN 92 .] THE RIGYEDA. 87
2 Guardians infallible, eager as envoys, preserve us safe through
many months and autumns.
Addressed to you, our fair praise, Indra-V&yu, implores your
favour and reuewed well-being.
3 Wise, bright, arranger of his teams, he seekefch men with rich
food whose treasures are abundant.
They have arranged them of one mind with Vayu : the men
have wrought all noble operations.
4 So far as native power and strength permit you, so far as men
behold whose eyes have vision,
0 ye pure-drinkers, drink with us pure Soma: sit on this
sacred grass, Indra and Vayu. *
5 Driving down teams that bear the lovely Heroes, hitherward,
Indra-Vayu, come together.
To you this prime of savoury juice is offered: here loose your
horses and be friendly-minded.
6 Your hundred and your thousand teams, 0 Indra and Vayi^
all-munificent, which attend you,
With these most gracious-minded come ye hither, and drink,
0 Heroes, of the meath we offer.
7 Like coursers seeking fame will we Vasishthas, 0 Indra-V&yii,
with our fair laudations,
Exerting all our povtfbr, .call you to aid us. Preserve us
evermore, ye Gods, with blessings.
HYMN XCII. vayu.
O Vayu, drinker of the pure, be near us : a thousand teams
are thine, All-bounteous Giver.
To thee the rapture-bringing juice is offered, whose first
draught, God, thou'takest as thy portion.
■ 2 Prompt at the holy rites forth came the presser with* $oma-
draughts for Indra and for Vayu,
When ministering priests with strong devotion bring to you
Twain the first taste of the Soma.
3 The teams wherewith thou seekest him who offers, within his
home, 0 Vayu, to direct him,
Therewith send wealth to us with full enjoymeut, a hero son
and gifts of'Uiue and horses.
3 lie seeketh: V&yu. The meaning of the stanza is obscure.
5 The lovely Heroes: Indra and V4yu,
1 Drinker of the pure: or bright,"Soma,
SS TBB BYMNS OF [BOOK VTl
4 Near to the Gods and making Indra joyful, devout and offer¬
ing precious gifts to V&yii*
Allied with princes, smiting down the hostile, may we with
heroes conquer foes in battle.
5 With thy yoked teams in hundreds and in thousands corne to
our sacrifice and solemn worship.
Come, Vayu, make thee glad at this libation. Preserve us
evermore, ye Gods, with blessings.
HYMN XCIII. Indra-Agni.
Slayers of enemies, Indra and Agni, accept this day our new¬
born p^re laudation.
Again, again I call you prompt to listen, best to give quickly
strength to him who craves it.
2 For ye were strong to gain, exceeding mighty, growing toge¬
ther, waxing in your vigour.
Lords of the pasture filled with ample riches, bestow upon
strength both fresh and lasting.
3 Yea when the strong have entered our assembly, and singers
seeking with their hymns your favour,
They are like steeds who come into the race-course, those
men who call aloud on Indra-Agni.
4 The siuger, seeking with his hyrasis your favour, begs splen¬
did riches of their first possessor.
Further us with Dew bounties, Indra-Agni* armed with strong
thunder, slayers of the foeman.
£> When two great hosts, arrayed against each other, meet
clothed with brightness, in the fierce encounter
Stand ye beside the godly, smite the godless; and still assist
the men who press the Soma. *
6 To this our Soma^pressing, Indra-Agni, come ye prepared to
show your loving-kindness,
For not at any time have ye despised us. So may I draw
you with all strengthenings hither.
7 So Agni, kindled mid this adoration, invite thou Mitra,
Varuna, and Indra.
4 Allied: the priests are the allies and moral supporters of the princes
in war.
5 In hundreds and in thousands: of. I. 135, 3.
3 The strong: the nobles who institute sacrifices.
4 Their first possessor: each God who is invoked.
5 Great hosts: ‘hosts* must be supplied. The feminine dual adjectives
have no substantive in the text.
THE FTQVEDA.
tit MX 0lj
8d
forgive whatever sin we have committed ; may Aryaman and
Aditi remove it.
8 While we accel£x*ate these our sacrifices, may we win strength
from both of you, 0 Agni :
Ne’er may the Maruts, Indra, Vishnu slight us. Preserve us
evermore, ye Gods, with blesssngs.
HYMN XC1V. Indra-Agni.
As rain from out the cloud, for you, ludra and Agni, from
my soul
This noblest praise hath been produced.
2 Do ye, 0 Indra-Agni, hear the singer’s call: accept his songs.
Ye Rulers, grant his heart’s desfre.
3 Give us not up to poverty, ye Heroes, Indra-Agni, nor
To slander and reproach of men.
4 To Indra and to Agni we bring reverence, high and holy hymn,
And, craving help, soft words with prayer. ^
5 For all these holy singers here implore these Twain to succour
them,
And priests that they may win them strength.
6 Eager to laud you, wejvith songs invoke you, bearingsacred food,
Fain for success in sacrifice.
7 Indra and Agui, come tff us with favour, ye who conquer men :
Let not the wicked master xis<
8 At no time let the injurious blow of hostile mortal fall on us ;
0 Indra-Agni, shelter us.
9 Whatever wealth we crave of you> in gold, in cattle, or in
steeds,
That, Indra-Agjni, let us gain;
10 When heroes prompt in worship call Indra and Agni, Lord*
of steeds,
Beside the Soma juice effused.
11 Call hither with the song and lauds those who best slay the
foemen, those
Who take delight in hymns of praise. .
7 Aryaman and Aditi: Mitra and others being understood, as the verb i»
plural
8 0 Agni : that is, Indra and Agni.
1 As rain: the hymn of praise is copious in its flow, and is doubly bene¬
ficial, .gratifying the Gods and v>: x o the worshipper. From my
soul: mdnmanah: explained h ...... ^ ere and in the correspond¬
ing passage of" the Samaveda by stotuTi , praiser ~~
IX Call hither: I follow Trof. Ludwig in • .; i instead of
dvivdsatah which involves a very harsh construction.
90 THE HYMNS OF [BOOK VII
12 Slay ye the wicked man whose thought is evil, of the demon
kind.
Slay him who stays the waters, slay the Serpent with your
deadly dart
HYMN XCY. Sarasvati.
This stream Sarasvati. with fostering current comes forth, our
sure defence, our fort of iron.
As on a car, the flood flows on, surpassing in majesty and
might all other waters.
2 Pure in her course from mountains to the ocean, alone of
streams Sarasvati hath listened.
Thinking of wealth and the great world of creatures, she
]loured for N&husha her milk and fatness.
3 Friendly to man he grew among the women, a strong young
Steer amid the Holy Ladies.
He gives the fleet steed to our wealthy princes, and decks
f their bodies for success in battle.
4 May this Sarasvati be pleased and listen at this our sacrifice,
auspicious Lady,
When we with reverence, on our knees, implore her close-knit
to wealth, most kiud to those she loveth.
5 These offerings have ye made with adoration : say this, Saras¬
vati, and accept our praises;
And, placing us under thy dear protection, may we approach
thee, as a tree, for shelter.
6 For thee, 0 Blest Sarasvati, Yasishtha hath here unbarred the
doors of sacred Order.
Wax, Bright One, and give strength to him who lauds thee.
Preserve us ever iore, ye Gods, with blessings.
12 Him who stays the waters: udadhim: according to S&yana, like an
ududl. ih, water-holder or pitcher. The Serpent: dbhogam , ‘ tbe coiler,’ explained
differently by S&yana, as ‘one who enjoys good things taken from the
worshippers,’
1 Sarasvati: Sindhu or Indus appears to be intended under this name.
See YI. 61. 2, and Vedic Hymns, I. p. 60.
2 Ndhusha: according to the legend, a King who prayed to Sarasvati who
-gave him butter and milk sufficient for the thousand-year sacrifice which he
was about to perform. The Kahushas, the people living on the banks of the
river, are probably intended.
3 He grew: Sarasv&n, the consort of Sarasvati.
5 These offerings: this half-line is very obscure. Prof. Ludwig thinks that
these words may be supposed to be spoken by Sarasvati to her worshippers,
but lie is not satisfied of the correctness of liis conjecture, * Presenting to
thee.. S , thebe oblations with reverence (may we receive from thee affluence}.’
—Wilson.
HYMN 97.]
THE RIGYEHA.
.91
HYMN XCVI. Sarasvati.
I sing a lofty song, for she is mightiest, most divine of Streams.
Sarasvati will I exalt with hymns and lauds, and, 0 Yasishtha,
Heaven and Earth.
2 When in the fulness of their strength the Purus dwell. Beau¬
teous One, on thy two grassy banks,
Favour us thou who hast the Maruts for thy friends : stir up
the bounty of our chiefs.
3 So may Sarasvati auspicious send good luck; she, rich in spoil,
is never niggardly in thought,
When praised in Jamadagni’s way and lauded as Yasishtha
lauds. *
4 We call upon Sarasvan, as unmarried men who long for wives,
As liberal men who yearn for sons.
5 Be thou our kind protector, 0 Sarasv&n, with those waves of
thine
Laden with sweets and dropping oil. *
6 May we enjoy Sarasv&u’s breast, all*beautiful, that swells with
streams,
May we gain food and progeny.
HYMN XCYII. Brihaspati.
Where Heaven and Ea*th combine in men’s assembly, and
those who love the Gods delight in worship,
Where the libations are effused for Indra, may he come first
to drink and make him stronger.
2 We crave the heavenly grace of Gods to guard us—so may
Brihaspati, 0 friends, exalt us—
That he, the Bounteous God, may find us sinless, who giveth
from a distance like a father.
1 Heaven and Earth ; heaven as the home of the Goddess, and earth where
she flows as a river.
2 The Films : an Aryan tribe settled on both hanks of the Sarasvati or
Indus See Vol I., Index. Grassy banks : this, as von Both has suggested,
seems to be the meaning of dndhasl , but the expression is difficult. See
Hillebrandt, Vedische Mythologies p. 254.
3 Jumadugui: a celebrated ancient Ilishi.
Indra is the deity of stanza 1, Indra and Brahmanaspati are the deities of
3 and 9, Indra and Brihaspati of 10, and the rest of the hymn is addres&ed to
Brihaspati. Brihaspati and Brahmauuspati are one and the same God, the
Lord of Prayer. See I, 14. 3.
- 1 Where Heaven and Earth combine: where Gods and men meet at the place
of sacrifice. And make him stronger: Sftyana explains vdyaseha differently:
1 (may *kis) swift (horses, approach).’—Wilson.
2 Like a father: although he is far away he gives us what we ask like a
father who is near at hand.—Ludwig.
92 THE HYMNS OF [BOOK VlL
3 That Brahmanaspati, most High and Gracious, I glorify with
offerings and with homage.
May the great song of praise, divine, reach Indra who is the
King of prayer the Gods’ Creation.-
4 May that Brihaspati who brings all blessings, most dearly
loved, be seated by our altar.
Heroes and wealth we crave; may he bestow them, and bear
us safe beyond the men who vex us.
5 To us these Deathless Ones, erst born, have granted this laud
of ours which gives the Immortal pleasure.
Let us invoke Brihaspati, the foeless, the clear-voiced God, the'
Holy One of households.
6 Him, this Brihaspati* his reddmed horses, drawing together,
full of strength, bring hither.
Robed in red colour like the cloud, they carry the Lord of
Might whose friendship gives a dwelling.
7 For he is pure, with hundred wings, refulgent, with sword of
gold, impetuous* winning sunlight.
Sublime Brihaspati, easy of access, granteth his friends most
bountiful refreshment.
8 Both Heaven and Earth, diviue, the Deity’s Parents, have
made Brihaspati increase in grandeur;
Glorify him, 0 friends, who merits glory: may he give prayer
fair way and easy passage.
0 This, Brahmanaspati, is yotir laudation : prayer hath been
made to thunder-wielding Indra.
Favour our songs, wake up our thought and spirit: destroy
the godless and our foemen’s malice.
10 Ye Twain are Lords of wealth ih earth alid heaven, thou, 0
Brihaspati, and thou, 0 Indra.
Mean though he be, give wealth to him who lauds you.
Preserve us evermore, ye Gods, with blessings;
3 The (rods' creation: devdkriiasya: inspired, or, literally, made, by the
Gods.
5 Our bymiis of praise which are acceptable to the immortal God have
been given to us by the everlasting deities themselves. Skyana’s explanation
is different; ‘ may the first-boni immortals (by his command) bestow upon titf
the food that is necessary for existence.’—Wilson.
6 Whose friendship gives a dwelling : I adopt, the interpretation given by
Professor Cowell in his note On the passage in Wilson’s translation.
7 With hundred wings-: f borne by numerous conveyances.’—Wilson.
8 In grandeur: or, by their might.
10 Mean; or, poor.
&YMN 99.]
THE RIGYEDA ,
93
HYMN XOVIII. Ij>dra.
Pbiests, offer to the Lord of all the people the milked-out
stalk of Soma, radiant-coloured.
No wild-bull knows his drinking-place like Indra who ever
seeks him who hath pressed the Sqrua.
2 Thou dost desire to drink, each day that passes, the pleasant
food which thou hast had aforetime.
0 Indra, gratified in heart and spirit, drink eagerly the Soma
set before thee.
3 Thou, newly-born, for strength didst drink the Soma ; the
Mother told thee of thy future greatuess.
0 Indra, thou hast filled mid-air’s wide region, and given the
Gods by battle*room and freedom.
4 When thou hast urged the arrogant to combat, proud 14 their
streugth of arm, we will subdue them.
Or, Indra, when thou tightest girt by heroes, we in the glori- «
ous fray with thee will conquer,
5 I will declare the earliest deeds of Indra, and recent acts
which Maghavau hath accomplished.
IVhen he had conquered godless wiles and magic, Soma be¬
came his own entire possession.
6 Thine is this world of fioffks and herds around thee, which
with the eye of Surya thou beholdest,
Thou, Indra, art alone the Lord of cattle : may we enjoy the
treasure which thou givest.
7 Ye Twain are Lords of wealth in earth and heaven, thou, 0
Brihaspati, and thou, 0 Jndra,
Mean though he be, give wealth to him who lauds you.
Preserve us eVermore, ye Gods, with blessings.
' HYMN XCIX. Vishnu,
Men come not nigh thy majesty who gr-pwest beyond all hound
and measure with thy body.
Both thy two regions of the earth, 0 Yishnu, we know ; thou,
God, knowegt the highest alsp.
1 Radiant-coloured: arunam, red, ruddy, here explained by the Com*;
jnentator as drochaindnam, shining.
3 Thy future greatness: see IV. 18. 4, where Adifci says :■— £ No peer hath
he among those born already, nor among those who shall be' born hereafter.
I fwo regions of the earth ; that is, the earth and the firmament. c The
two lower regions are within the range of our perception ; the third belongs t*
Yishnu, whither he stepped with the third of Ids ascending strides.’—Wallis*
Cosmology of the Rigveda y p, 11#.
U TBE HYMNS OF [WOK YlL
2 None who is bora or being born, God Vishnu, hath reached
the utmost limit of thy grandeur.
The vast high vault of heaven hast thou supported, aud fixed
earth's eastern pinnacle' securely.
3 Rich in sweet food be ye, and rich in milch*kine, with fertile
pastures, fain to do men service.
Both these worlds, Vishnu, hast thou stayed asunder, and
firmly fixed the earth with pegs around it.
4 Ye have made spacious room for sacrificing by generating
Sfirya, Dawn, and Agni.
0 Heroes^ye have conquered in your battles even the bull-
jawed Dasa’s wiles aud magic.
5 Ye have destroyed, thou, Indra, and thou, Vishnu, Sambara's
nine-and-ninefcy fenced castles.
Ye Twain smote down a hundred times a thousand resistless
heroes of the royal Vardan.
6 This is the lofty hymn of praise, exalting the Lords of Mighty
Stride, the strong aud lofty.
I laud you in the solemn synods, Vishnu : pour ye food on us
in our camps, 0 Indra.
7 0 Vishnu, unto thee my lips cry Vashat ! Let this mine offer¬
ing, Sipivishta, please thee. ^
May these my songs of eulogy exalt thee. Preserve us ever¬
more, ye Gods, with blessings.
HYMN C. Vishnu.
Ne’er doth the man repent, who, seeking profit, bringeth bis
gift to the far-striding Vishnu.
He who adoreth him with all his spirit winneth himself so
great a benefactor.
2 Thou, Vishnu, constant in thy courses, gavest good-will to all
' men, and a hymn that lasteth,
That thou mightst move us to abundant comfort of very
splendid wealth with store of horses.
3 The first line appears to be Vishnu's blessing on heaven and earth when
he parted and supported them.
4 Bull-jawed: or Vrishnsipra may be the name of the Dfisa.
5 Royal Varchin: see II. 14. 6.
7 Vashat: the exclamation used on making an oblation. Sipivishta : a name
*f Vishnu of nncertain etymology and meaning. ‘ Invested with rays of light/
according to S&yana. See Muir, 0. S. Texts , IV. 87, 88, note,
2 A hymn that lasteth : continually recurring occasion to praise thee.
IIYMN 101.]
THE RIGVEDA. ’
95
3 Three times strode forth this God iu all his grandeur over this
earth bright with a hundred splendours. '
Foremost be Vishnu, stronger than the strongest: for glorious
is his name who lives for ever.
4 Over this earth with mighty step strode Vishnu, ready to
give it for a home toManu.
In him the humble people trust for safety : be, nobly born,
hath made them spacious dwellings.
5 To-day I laud this name, 0 Sipivishta, I, skilled in rules, the
name of thee the Noble. .
Yea, I the poor and weak praise thee the Mighty vtfio dwellest
in the realm beyond this region.
6 What was there to be blamed in thee, 0 Vishnu, when thou
declaredst, I am Sipivishta'?
Hide not this form from us, nor keep it secret, since thou didst
wear another shape iu battle.
7 0 Vishnu, unto thee my lips cry Vashat l Let this mine offer¬
ing, Sipivishta, please thee.
May these my songs of eulogy exalt thee. Preserve us
evermore, ye Gods, with blessings.
HYMN CI. Parjanya.
Speak forth three words, the words which light precedeth,
which milk this udder that produceth nectar.
Quickly made manifest, the Bull hath bellowed, engendering
the germ of plants, the Infant.
2 Giver of growth to plants, the God who ruleth over the waters
and all moving creatures,
Vouchsafe us triple shelter for our refuge, and threefold light
to succour an 4befriend us.
3 This earth: meaning, says the Commentator, earth, firmament, and heaven.
6 This stanza is unintelligible. The Commentator on the corresponding
passage of the S&maveda says : ‘ Vishnu formerly abandoning his own form, -
and assuming another artificial shape, succoured Vnsishtha in battle.^ [Recog¬
nizing the god, the Itishi addresses him with the verse ’ Sipivishta is said to
be a word of equivocal meaning, c clothed with rays of light,’ and * denuded/
See Wilson’s note, and 0, S, Texts , IV. 87, 88, note. The passage looks like
the germ of the later incarnations of the God which occur in the Sjtapatha-
Brdhmana and the Purdnas . -
1 Three words: or texts of the three Vedas. Which light precedeth: intro¬
duced by the sacred syllable Om. More probably Parjanya is addressed, the
three words being his voice, the thunder (V. $3, 6), henrd in heaven, air, and
earth, and preceded by the lightning-flash. See Bergaigne. Quamnte Uymnes
du Rig-veda. p. 79. Milk this udder ; draw down the sweet rain from the cloud.
\ The Bull: Parjanya. The Infant: Agni in the form of lightning.
' 2 Threefold light: with reference to the divisions of the day and the seasons.
$6
TEE HYMNS OF [BOOK TIL
3 Now he is sterile, now begetteth offspring, even as he willeth
doth he change his figure,
The Father’s genial flow bedews the Mother; therewith the
Sire, therewith the son is nourished.
4 In him all livi.ug creatures have their being, and the three
heavens with triply-flowing waters.
Three reservoirs that sprinkle down their treasure shed their
sweet streams around him' with a murmur.
5 May this my song to Sovran Lord Parjmiya come near unto
his heart and give him pleasure.
May we obtain the showers that bring enjoyment, and God-
protected plants with goodly fruitage.
6 0e is the Bull of all, and their impregner : he holds the life
of all things fixed and moving.
May this rite save me till my hundredth autumn. Preserve
us eyerpaore, ye Gods, with blessings.
HYMN CII. Parjanya,
Sisg forth and l&ud Parj.auya, Son of Heaven, who sends the
gift of rain :
May he provide our pasturage.
2 Parjanya U the God who forms in kine, in mares, in plants
of earth,
And womankind, the germ of life. r
3 Offer and pour into his mouth oblation rich in savoury juice :
May he for ever give us food.
HYMN CHI Frogs.
They who lay quiet for a year, the BHMi mans who fulfil their vows,
The Frogs have lifted up their voice, the voice Parjanya hath
inspired-
3 Ee is sterile i sends no rain, like a barren cow thaf gives no milk.
The Father'$ genial flow: ‘The father is the sky, earth the mother, who re^
reives the rain from the former, which, producing the ipeans of offering liba¬
tions and oblations, returns again to the parent heaven, well as supports his
offspring—all living creatures.’—Wilson.
A Three reservoirs ; according to Sayana, clouds in the east, west, and north,
6 The Bull of all ; the plants, understood.
3 Into his mouth ; that is, Agni, who is the mouth by which the othor Gods
/consume the offerings that are made to them.
The hymn has been translated by Dr. Muir, 0 . 8 Texts, V. 438, and by Pro¬
fessor F. Max Muller in liis Ancient Sanskrit Literature, pp. 494f, who
remarks : 'The hymn.which is called a panegyric of the frogs, is clearly
a *atire on the priests j and it is curious to observe that the sathe animal
aliould have been chosen by the Vedic Satirist to represent the priests, which,
by the earliest satirist of Greece, was selected as the representative of the
Homeric heroes.’ But see Oldenberg, Die Feligion des Veda, p. 70. The
kyjan evidently belongs to a late period of Yedic poetry.
r
HYMN 103.]
THE RIG VEDA .
97
2 What time on these, as on a dry skin lying in the pool's bed,
the floods of heaven descended,
The music of the Frogs comes forth in concert like the cows 3 * 5 * 7 8 9
lowing with their calves beside them.
3 When at the coming of the Bains the water has poured upon
them as they yearned and thirsted,
One seeks another as he talks and greets him with cries of
pleasure as a son his father.
4 Each of these twain receives the other kindly, while they are
revelling in the flow of waters,
When the Frog moistened by the rain springs forward, and
Greeu and Spotty both combine their voices.
5 When one of these repeats the other's language, as he who
learns the lesson of the teacher,
Your every limb seems to be growing larger as ye couverse
with eloquence on the waters.
G One is Cow-bellow and Goat-bleat the other, one Frog is Green c
and one of them is Spotty.
They bear one common name, and yet they vary, and, talking,
modulate the voice diversely.
7 As Brahmans, sitting round the brimful vessel, talk at the
Soma-rite of Atiratra, ^
So, Frogs, ye gather round the pool to honour this day of all
the year, the first of Bain-time.
8 These Br&hmans with the Soma juice, performing their year¬
long rite, have lifted up their voices;
And these Adhvaryus, sweating with their kettles, come forth
and show themselves, and none are hidden.
9 They keep the twelvemonth's God-appointed order, and never
do the men neglect the season.
3 With cries of pleasure: akhkhalikritya: uttering tlie imitative exclama"
tion akhkhakt.
5 Your every limb : this abrupt change of person is not unfrequent in the
Veda.
7 Atirdtra: a ceremony accompanied by three nocturnal recitations.
8 Year-long rite: ‘ Sayana makes it refer to Gavim ayttnam , a (sacrificial
session, which commences and ends with the atirdtra , and lasts a whole year.’—
Cowell, in Wilson’s Translation. Sweating with their kettles: ‘ There is a
quibble on the word gharminah, having or bearing the vessel, or performm
the rite so termed ; or, suffering from gharnut, heat, or the hot season.’—
Wilson. And none are hidden : g fifty & nh Ice chit: some take mi here as 1 like
* issue forth like persons who have been hidden.’—Muir. 1 Pop out like her¬
mits.’—M. Muller.
9 The men: the priestlike frogs. Thc&e who were heated kettles: the frog4
who had been burnt and scorched by the hot weather.
7
98 THE HYMNS OF [BOOK YIL
. Soon as the Rain-time in the year returneth, these who were
heated kettles gain their freedom.
10 Cow-bellow and Goat-bleat have granted riches, and Green and
Spotty have vouchsafed us treasure.
The Frogs who give us cows in hundreds lengthen our lives
in this most fertilizing season.
HYMN CIV. Indra-Soma.
. Indra and Soma, burn, destroy the demon foe, send downward,
0 ye Bulls, those who add gloom to gloom.
Annihilate the fools, slay them and burn them up ; ohase them
away from us, pierce the voracious ones.
2 Indra and Soma, let sin round the wicked boil like as a caldron
set amid the flames of fire.
. Against the foe of prayer, devourer of raw flesh, the vile fiend
fierce of eye, keep ye perpetual hate.
3 Indra and Soma, plunge the wicked in the depth, yea, cast
them into darkness that hath no support,
, So that not one of them may ever thence return : so may your
wrathful might prevail and conquer them.
4 Indra and Soma, hurl your deadly crushing bolt down qd the
wicked fiend from heaven and from the earth.
Yea, forge out of the mountains 'your celestial dart wherewith,
ye burn to death the waxing demon race.
10 Have granted riches: as the earliest proelaimers of the advent of the
Rains which revive and fertilize the earth.
‘ It is possibly an echo of this production that we find in a description of
autumn in the Harivamsa, V 8803, where the poet compares the noise made
by a frog, after bis rest of sixteen half months, along 1 with his wives, to the
recitation of the Rig-veda by a Brahman surrounded by his pupils .On
this verse the late M. Langlois somewhat naively remarks as follows : Dana
nos mOGurs rien n’ egaleraifc 1* impertinence d’ une comparaison dans laquelle
une grenouille serait assimilde h itn respectable eccl&jiastique, Les Indians,
li ce qu’ il parait, ne voyaient dans telle esp&ce de rapprochement aucune
teinte d* impiete.’—Muir, 0, S. Texts. V. 438. But see Bergaigue, La Religion
Viddque, I. 292.
The hymn consists chiefly of imprecations directed against demons and
evil spirits, R&kshasas and Yatudhanas. The deities are various.
1 The demon foe .* rdhshah: the R&kshasas, fiends, demons, goblins, going
about at niglit, disturbing sacrifices and devout men, ensnaring and even
devouring human beings, and generally hostile to the human race.
2 The vile fiend : himkline: explained by the Commentator as one who
goes about saying, or What now? A quidnunc, a vile and
treacherous spy and informer. The word is used as the name of a class of
evil spirits.
THE RIQVEDA.
99
tiffiMN 104,]
jp Indra and Soma, cast ye downward out of Leaven your deadly
/ darts cf stone burning with fiery flame,
; Eternal, scorching darts; plunge the voracious ones within the
' depth, and let them sink without a sound.
]6 Indra and Soma, let this hymn control you both, even as the
/ girth encompasses two vigorous steeds—
i The song of praise which I with wisdom offer you : do ye, as
Lords of men, animate these my prayers.
7 In your impetuous manner think ye both thereon : destroy
these evil beings, slay the treacherous fiends.
Indra and Soma, let the wicked have no bliss who evermore
assails us with malignity. *
8 Whoso accuses me with words of falsehood when I pursue my
way with guileless spirit,
May he, the speaker of untruth, be, Indra, like water which
the hollowed baud compresses.
9 Those who destroy, as is their wont, the simple, and with their* 1
evil natures harm the righteous,
May Soma give them over to the serpent, or to the lap of
Nirriti consign them.
10 The fiend, 0 A.gni, who designs to injure the essence of our
food, kine, steeds, or bodies,
May he, the adversary, fhief, and robber, sink to destruction,
both himself and offspring.
11 May he be swept away, himself and children : may all the
three earths press him down beneath them.
May his fair glory, 0 ye Gods, be blighted, who in the day or
night would fain destroy us.
12 The prudent fiijds it easy to distinguish the true and false ;
their words oppose each other.
Of these two that which is the true and honest, Soma protects,
and brings the false to nothing.
13 Never doth Soma aid and guide the wicked or him who falsely
claims the Warrior’s title.
He slays the fiend and him who speaks untruly: both lie en¬
tangled in the noose of Indra.
5 Without a sound: so suddenly that they have not time to cry out.
■ 9 To the serpent: or to death by serpents’ bites. Nirriti ; Death and
Destruction.
13 The Warrior's title: the rank of a Kshatriya or prince of the military
order.
The first eleven stanzas ‘ are considered to be a malediction upon the
JRdhshasas by the Rishi. To account for the change of tone [in 3 2—16J,
Bdyana gives an unusual version of the legend told in • the Mahabhdrata of
100
THE HYMNS OF
[BOOlklL
14 As if I worshipped deities of falsehood, or thought 4|n
thoughts about the Gods, 0 Agni. \
Why art thou angry with us, Jatavedas? Destruction fall ot
those who lie against thee I
15 So may I die this day if I have harassed any mau’s life or jt
I be a demon.
Yea, may he lose all his ten sons together who with false*^
tongue hath called me Yatudh&ua.
16 May Indra slay him with a mighty weapon, and let the vilest 54
of all creatures perish,
The fiend who says that he is pure, who calls me a demonr
though devoid of demon nature.
17 She too who wanders like an owl at night-time, hiding her
body in her guile and malice,
May she fall downward into endless caverns. May press-stones
with loud ring destroy the demons.
^18 Spread out, ye Maruts, search among the people : seize ye and
grind the ltab\
Who fly abroad, ■ ■■ at night-time, or sully
and pollute our holy worship.
19 Hurl down from heaven thy bolt of stone, 0 Indra: sharpen
it, Maghavan, made keen by Soma.
Forward, behind, and from above under, smite down the
demous with thy rocky weapon.
20 They fly, the demon dogs, and, bent on mischief, fain would
they harm indomitable Indra.
Sakra makes sharp his weapon for the wicked: now let him
cast his bolt at fiendish wizards.
21 Indra hath ever been the fiends’ destroyer who spoil oblatioua
of the Gods’ invokers :
Yea, Sakra, like an axe that splits the timber, attacks and
smashes them like earthen vessels.
’king Halmashapada being transformed t.o a Edkskcisa, and devouring the 100
sons of Vasishtha : here it is said that a liukshusa, having devoured the
fflshi’s sons, assumed his shape, and said to him, ** 1 am Vasishtha, thou art
the Fdkshasa;” to which Vasishtha replied by repeating this verse [stanza
12J, declaratory of his discriminating between truth and falsehood.’—Wilson.
* The verses may, as Professor Max Muller supposes, have arisen out of
Vasish^ha’s contest with Visvamitra [see III. 53. 21, note], and it may have
been the latter.personage who brought those charges of heresy, and of murder¬
ous and demoniacal character against his rival ’—Muir, O. S. T<xts } I. 327,328.
15 Ydtudhdna: explained by fc&yuna as « Rdkshasa. The Yatudh ma pro¬
bably was rather the goblin or sorcerer while the ll&kshasa was the violent
and voracious ogre.
17 Here the malediction on evil spirits in general is resumed and continu¬
ed to the end of the hymn. She too : the Mkskast , or she fiend.
HTMN 104.] THE RIG VEDA. 101
22 Destroy the fiend shaped like an owl or owlet, destroy him in
the form of dog or cuckoo.
Destroy him shaped as eagle or as vulture : as with a stone,
0 Indra, crush the demon.
23 Let not the fiend of witchcraft-workers reach ns : may Dawn
drive off the couples of Kiraidins,
Earth keep us safe from earthly woe and trouble : from grief
that comes from heaven mid-air preserve ns,
24 Slay the male demon, Indra ! slay the female, joying and
triumphing in arts of magic.
Let the fools' gods with bent necks fall and perish^ and see no
more the Sun when he arises.
25 Look each one hither, look around : Indra and Soma, watch
ye well.
Cast forth your weapon at the fiends; against the sorcerers
hurl your bolt.
23 Kimidivs: or vile spirits. See note on stanza 2.
24 Fools' (jods : m&radevdh ; explained by S&yana as = m Iranakvtddh, ‘those
who make killing their sport. 7 According to the St. Petersburg Lexicon,
mtlmdevdh = milladevdh, a species of demons or goblins.
BOOK THE EIGHTH
HYMN I. Indra.
Glorify naught besides, 0 friends; so shall no sorrow trouble
you.
Praise only mighty Indra when the juice is shed, and say your
lauds repeatedly :
2 Even him, eternal, like a bull who rushes down, men’s Con¬
queror, bounteous like a cow;
Him who is cause of both, of enmity and peace, to both sides
most munificent.
3 Although these men in sundry ways invoke thee to obtain
thine aid,
Be this our prayer, addressed, 0 Indra, unto thee, thine exal-^
tation every day.
4 Those skilled in song, 0 Maghavan, among these men o’er-
come with might the foe man’s songs.
Come hither, bring us strength in many a varied form most
near that it may succour us.
5 0 Caster of the Stone, I*wonld not sell thee for a mighty price,
,"Nbt for a thousand, Thunderer! nor ten thousaud, nor a
hundred, Lord of countless wealth !
6 0 Indra, thou art more to me thau sire or niggard brother is.
Thou and my mother, 0 Good Lord, appear alike, to give me
wealth abundantly.
7 Where art thou ? Whither art thou gone ? For many a
place attracts thy mind.
Haste, Warrior, Fort-destroyer, Lord of battle’s din, haste,
holy songs have sounded forth.
8 Sing out the psalm to him who breaks down castles for his
faithful friend,
Yerses to bring the Thunderer to destroy the forts and sit on,
Kanva’s sacred grass. __
2 Bounteous like a cow: the adjective is not in the text, but must be sup¬
plied in order to make the comparison intelligible. See Vedmhe btudim, I,
103. To both sides: to the singers and the institutors of sacrifice.
5 A hundred K* meaning ‘ infinite,’ according to the Commentator.
8 For Ms faithful friend : Ludwig takes Vftvatar to be the name of a Mng
who has been deserted by Indra and consequently defeated ““battle., Xdnvus
sacred grass: trimmed and prepared by Medh&tithi and Medhyatitlu, each of
whom is a son of Kanva,
104 TEE IIYMES OF [BOOK VIII,
9 The Horses which are thine in tens, in hundreds, yea, iti
thousands thine,
Even those vigorous Steeds, fleet-footed in the course, with
those come quickly near to us.
10 This day I call Sabardugha who animates the holy song,
Indra the richly-yielding Milch-cow who provides unfailing
food in ample stream.
11 When Sura wounded Etasa, with Vata’s rolling winged car
Indra bore Kutsa Arjuueya off, and mocked Gauclharva the
unconquered One.
12 He without ligature, before making incision in the neck,
Closed up the wound again, most wealthy Maghavan, who
maketh whole the injured part.
13 May we be never cast aside, and strangers, as it were, to thoe.
We, Thunder-wielding Indra, count ourselves as trees rejected
and unfit to burn.
ft l-4 0 Vritra-slayer, we were thought slow and unready for the fray.
Yet once in thy great bounty may we have delight, 0 Hero,
after praising thee.
15 If he will listen to my laud, then may our Soma-drops that
flow
Rapidly through the strainer gladden Indra, drops doe to the
Tugryas* Strengthened
16 Come now unto the common laud of thee and of thy faithful
friend.
So may our wealthy nobles’ praise givo joy to thee. Fain
would I sing thine eulogy.
17 Press out the Soma with the stones, and in the waters wash it
clean. *
10 SaharduffM: the general name of cows which supply the milk required
for sacrificial purposes. Bee VI. 48. 11, note. Here Indra himself is intended,
as is shown in the following line.
11 Stim: S ary a, the Sun-God. Wounded: ‘harassed.*--Wilson. Etasa: a
proUji of India. Bee Vol. I, Index. Vdtu: the Wind-God. Kutsa: see Vol. I.,
Index Gavclkarva: the Sun, The meaning of the stanza is somewhat obscure,
12 Closed up the wound again: healed Etasa who had been wounded by
Sirya.
13 Couni ourselves as trees: or, 'count us not as trees/ the meaning of ncc }
r not’ and‘like ’ being ambiguous. #
15 j Due to the Tugryns’ Strengthen?.)': that belong to Indra the protector of
the chiefs of the race of Tugra, who appear to have been the patrons of the
.Bishia of Ivanva’s family,
16 Faithful'friend: see stanza 8.
HYMN 1.]
TTIE RIG VEDA.
105
The men investing it with raiment made of milk shall milk it
forth from out the stems.
18 Whether thou come from earth or from the lustre of the lofty
heaven,
Wax stronger in thy body through my song of praise : fill full
all creatures, 0 Most Wise.
19 For Indra press the Soma out, most gladdening and most
excellent.
May Sakra make it swell sent forth with every prayer and ask¬
ing, as it were, for strength.
20 Let me not, still beseeching thee with earnest song at Soma
rites,
Anger thee like some wild beast. Who would not beseech
him who hath power to grant his prayer %
21 The draught made swift with rapturous joy, effectual with its
mighty strength,
All-conquering, distilling transport, let him drink : for he in A
ectstasy gives us gifts.
22 Where bliss is not, may he, All-praised, God whom the pious
glorify,
Bestow great wealth upon the mortal worshipper who sheds
the juice and praises him.
23 Come, Indra, and rejoice*thyself, 0 God, in manifold affluence.
Thou fillest like a lake thy vast capacious bulk with Soma
and with draughts besides.
24 A thousand and a hundred Steeds are harnessed to thy golden
car.
So may the long-maned Bays, yoked hy devotion, bring Indra
to drink the Soma juice.
25 Yoked to thy chariot wrought of gold, may thy two Bays
with peacock tails,
Convey thee hither, Steeds with their white backs, to quaff
sweet juice that makes us eloquent.
17 From out the stems: see Yedische Stndien, I. 133, 178. S&yana explains
the second line differently : ‘ (for by so doing) the leaders (of the rain, the
Maruts) clothing (the sky with clouds) as with a vesture of the hide of the
cow, milk forth (the water) for the rivers.’—Wilson.
21 Let him drink: pibatu: supplied by the Scholiast ; there being no verb
in the text. ^
22 Where Miss is not: that is, in defeat and trouble. But the meaning of
sivdrc is uncertain. * At the sacrifice, 1 is S&yana’s explanation. Von Both sug¬
gests * in the treasure-chamber/ I adopt Ludwig’s interpretation.
23 With draughts besides: with thy fellow-topers (the Maruts).’—Wilson,
THE HYMNS OF
106
[BOOK VIII.
26 So drink, thou Lover of the Song, as the first drinker, of this
juice.
This the outpouring # of the savoury sap prepared is good and
meet to gladden thee.
27 He who alone by wondrous deed is Mighty, Strong by holy
works,
May he come, fair of cheek; may he not stay afar, but come
and turn not from our call.
28 Sushna’s quick moving castle' thou hast crushed to pieces with
thy bolts.
Thou, Indra, from of old, hast followed after light, since we
have had thee to invoke.
29 My praises when the Sun - hath risen, my praises at the time
of noon,
My praises at the coming of the gloom of night, 0 Yasu, have
gone forth to thee.
^30 Praise, yea, praise him. Of princes these are the most liberal
of their gifts,
These, Paramajy&, IsfinditaSva, Prapathi, most bounteous, O -
Medhyatithi.
31 When to the car, by faith, I yoked the horses longing for the
way—
For skilled is Yadu’s son in dealing precious wealth, he who
is rich in herds of kine.
32 May he who gave me two brown steeds together with their
cloths of gold,
May he, Asanga’s son Svanadrafcha, obtain all joy and high
felicities.
26 As the first drinker: ‘ According to the scholiast, purv'apah means Vdyu ,
who, having arrived first in the race, drank the Soma before the other gods.
The allusion is to the principal graha libation, called A indravdyava, which
Indra and Vdyu share together.’ — Wilson.
28 Castle: of cloud. Followed after light: to find and bring it back.
30 Praise him; Indra. Paramajyft, Nindit&sva, and Prapathi appear to be
the names of the chiefs who are praised for their liberality. S&yana makes
Asanga the speaker: ‘Praise me, for we are the most liberal givers : (praise
me as one) who bears the best arms ( paramajyd ), follows the right path (pra-
pathl), and outstrips'a horse in speed (ninditdsva)’
31 The horses: presented by the prince. The sentence is incomplete. The
Scholiast supplies at the end of the line taddnim evttmmdm s tuki, then praise
me thus. Yudu/s son; Asanga, descendant of the ancient eponymous hero
Yadu, See Yol. I., Index. Kick in herds of kine: pasuh whi|tk appeal's to be
in apposition with ycldvdh , is hardly intelligible here. Sfiyana explains it as
pasumdn, haviug beasts or cattle, or as a derivative of pas, to see, and mean¬
ing one who sees what is subtile, silkshmasya, drashtd. Neither of these ex¬
planations has anything but Silyana’s name to recommend it, but I adopt the
former as a makeshift.
EYMN 2.] THE RIG VEDA. 107
33 Playoga’s son Isanga, by ten thousand, 0 Agni, hath surpass¬
ed the rest in giving.
For me ten bright-hued oxen have come forward like lotus-
stalks from out a lake upstanding.
31 What time her husband’s perfect restoration to his lost
strength and manhood was apparent,
His consort Sasvati with joy addressed him, How art thou
well, my lord, and shalt be happy.
HYMN II. Indra.
Here is the Soma juice expressed; O Vasu, drink till thou art
fail :
Undaunted God, we give it thee.
2 Washed by the men, pressed out with stones, strained through
the filter made of wool,
’Tis like a courser bathed in streams.
3 This juice have we made sweet for thee like barley, blendings
it with milk.
Indra, I call thee to our feast.
4 Beloved of all, Indra alone drinks up the flowing Soma juice
Among the Gods and mortal men.
5 The Friend, whom not the brilliant-hued, the badly-mixt or
bitter draught
Bepels, the far-extending God;
6 While other men than we with milk chase him as hunters
chase a deer,
And with their kine inveigle him.
33 Ten bright-hued oxen: meaning ten thousand, according to Sdyana.
34 Asanga, the King whose liberality, with that of his son (32), and perhaps
his grandsons (30), has been eulogized in the four preceding stanzas, had, the
legend says, been changed to a woman by the imprecation of the Gods and
afterwards restored to his manhood in consequence of his repentance and the
intercession of Medh&tithi and Medhy&tithi whom he richly rewarded, In this
stanza Sasvati congratulates him on his restoration. Professors Ludwig and
Grassmann have translated the stanza more literally.
1 0 Vasu: or, Good Lord. f Giver of dwellings,’ according to S&yana.
2 Strained through the filter made of wool: more liberally, 1 2 3 4 5 cleansed by the
tail-wool of the sheep,* the material of which the sieve, strainer, or filter used
for clearing and purifying the Soma juice was made,
3 Like barley: or, like the sacrificial cake made of barley-meal.
4 Alone drinks up: he alone is to receive the entire libation, which other
Gods only share among them.
5 Brilliant-hued: without sufficient mixture with milk to thicken it and
change its colour. The meaning of this and the following stanza is : Indra
prefers our libations, imperfectly prepared as they may be, to the milk-ofterings
with which other men endeavour to attract him.
I08 THE HYMNS OF [BOOK Y1TT.
7 For him, for Indra, for the God, be pressed three draughts of
Some juice
In the Juice-drinker’s own abode.
8 Three reservoirs exude their drops, filled are three beakers to
the brim,
All for one offering to the God.
9 Pure art thou, set in many a place, and blended in the midst
with milk
And curd, to cheer the Hero best.
10 Here, Indra, are thy Soma-draughts pressed out by us, the
strong^the pure :
They crave admixture of the milk.
11 0 Iudrn, pour in milk, prepare the cake, and mix the Soma-
draught :
I hear them say that thou art rich.
^12 Quaffed juices fight within the breast. The drunken praise
not by their wine,
The naked praise not when it rains.
18 Rich be the praiser of one rich, munificent and famed like thee :
High rank be his, 0 Lord of Bays.
14: Foe of the man who adds no milk, he heeds not any chanted
hymn *
Or holy psalm that may be sung.
15 Give us not, Indra, as a prey unto the scornful or the proud :
Help, Mighty One, with power and might.
16 This, even this, 0 Indra, we implore: as thy devoted friends,
The Kunvas praise thee with their hymns.
8 Three reservoirs: or troughs used in the preparation of the Soma-libations.
They are called severally, dranaJcalctsa, pMabhrlt, and ddkavcmiya .
9 In the midst: ‘in the middle (of the day ?).’—Hxllebrandfc.
12 This stanza breaks the connexion between stanzas 11 and 13, and Is In
itself almost unintelligible. Wilson paraphrases, after S&yana: c The potations
(of Soma) contend in thy • interior (for thine exhilaration) like the ebriety
caused by wine: thy .« - • ■ ■ ise thee (filled full of Soma) like the
udder (of a cow with ■ . ' explanation of nucjndh, naked men,
as worshippers, stotilwh, ‘ who do not desert the verses of the Veda,’is obvi¬
ously impossible, u'dhuh , udder, frequently means the rainy sky, and it may
have this meaning here; so that the sense of the passage may possibly be, us
Ludwig suggests, that neither great wealth nor abject poverty tends to make
a man devout. The rich man when he drinks his wine at home and the ill-
clad wretch exposed to the drenching rain are equally regardless of the Gods,
13 Rich be the jiralsev of the rich: this appears to be the continuation o£
* thou art rich ’ of stanza 11.
14 Indra will not accept worship without oblation.
HYMN 2.]
THE XIGVEDA.
109
17 Naught else, 0 Thunderer, have I praised iu the skilled singer's
eulogy:
On thy laud only have I thought.
18 The Gods seek him who presses out the Soma; they desire
not sleep :
Thev puuish sloth unweariedly,
19 Come hither swift with gifts of wealth—be not thou angry
-with us—like
A great man with a youthful bride.
20 Let him not, wrathful with us, spend the evening far from
us to-day,
Like some unpleasant son-in-law.
21 For well we know this Hero's love, most liberal of the boong
he gives,
His plans whom the three worlds display.
22 Four forth the gift which Kanvas bring, for none more glorious^
do we know
Than the Strong Lord with countless aids.
23 0 presser, offer Soma first to Indra, Hero, Sakra, him
The Friend of man, that he may drink;
24- Who, in untroubled ways, is best provider, for his worshippers,
Of strength in horses a^d in kine.
25 Pressers, for him blend Soma juice, each draught most excel¬
lent, for him
The Brave, the Hero, for his joy.
26 The Yritra-slayer drinks the juice. May he who gives a hun¬
dred aids
Approach, nor stay afar from us.
27 May the strong Bay Steeds, yoked by prayer, bring hither
unto us our Friend,
Lover of Song, renowned by songs.
28 Sweet are the Soma juices, come 1 Blent are the Soma juices,
come!
Bishi-like, mighty, fair of cheek, come hither quickly to the
feast.
19 J. great man: the exact meaning of maMn, great, is not certain. S&yana
explains'it hv an adntdhikaK eminent on account of liis good qualifies. ‘ Be
not bashful, like the ardent husband of a new bride.’—Wilson. ‘ Like a rich
mail, newly married.’-—G-rassmann.
20 Like some unpleasant son-in-law: who sees that his company is tmwol?
come and consequently stays at home.
S3 First to Indra: see VIII. 1. 26. tSahra: Indra, the Mighty One.
ncr the hymns of [book nil.
29 And lands winch strengthen thee for great bounty and valour,
and exalt
Indra who doeth glorious deeds,
30 And songs to thee who lovest song, and all those hymns
addressed to thee—
These evermore confirm thy might.
31 Thus he, sole doer of great deeds whose hand holds thunder,
gives us strength,
He who hath never been subdued.
32 Yptrahe slays with his right hand, even Indra, great with
mighty-power,
And much-invoked in many a place.
33 He upon whom all men depend, all regions, all achievements, he
Takes pleasure in our wealthy chiefs.
31 All this hath he accomplished, yea, Indra, most gloriously
■> renowned,
Who gives our wealthy princes strength.
35 Who drives his chariot seeking spoil, even from afar, to him
he loves :
For swift is he to bring men wealth.
36 The Sage who, winning spoil with steeds, slays Yritra, Hero
with the men,
His servant’s faithful succourer.
37 0 Priyamedbas, worship with collected mind this Indra whom
The Soma hath full well inspired.
38 Ye Kanvas, sing the Mighty One, Lord of the Brave, who
loves renown,
All-present, glorified by song.
39 Strong Friend, who, with no trace of feet,*restores the cattle
to the men
Who rest their wish and hope on him.
40 Shaped as a Earn, Stone-hurler! once thou earnest hither to
the son
Of Kanva, wise Medhyatithi.
34 All this hath he accomplished: the slaughter of Vritra and other great
deeds ; or, he made all these creatures.
36 The Sage: Indra. With the men: accompanied by the Maruts.
37 Pnyamedhas: members of the family of one of the Rishis.
39 With no trace of feet: without tracking the lost cattle (the rays of light)
Iby their footsteps.
40 Shaped as a Fain: see I. 51. 1. The legend is told in the Shadvinm
JBrdhmana } I, 1.
HYMJSTZ.l THE MGVEDA. Ill
41 Vibhindu, thou hast helped this man* giving him thousands
four times ten,
And afterward eight thousand more.
42 And these twain pouring streams of milk, creative, daughters
of delight,
For wedlock sake I glorify.
HYMN III. l ndra .
Drink, Indra, of the savoury juice, and cheer thee with our
milky draught.
Be, for our weal, our Friend and sharer of the feast, and let
thy wisdom guard us well.
2 In thy kind grace and favour may we still be strong : expose
ns not to foe’s attack.
With manifold assistance guard and succour us, and bring us
to felicity.
3 May these my songs of praise exalt thee, Lord, who hast^
abundant wealth.
Men skilled m holy hymns, pure, with the hues of fire, have
sung them with their lauds to thee.
4 Be, with his might euhanced by Rlslris thousandfold, hath
like an ocean spread himself.
His majesty is praised a$,true at solemn rites, his power where
holy singers rule.
5 Indra for worship of the Gods, Indra while sacrifice proceeds,
Indra, as worshippers in battle-shock, we call, Indra that we
may win the spoil.
6 With might hath Indra spread out heaven and earth, with
power hath Indra lighted up the Sun.
In Indra arc *all creatures closely held; iu him meet the
distilling Soma-drops.
7 Men with their lauds are urging thee, Indra, to drink the
Soma first.
The Ribhus in accord have lifted up their voice, and Rudras
sung thee as the first.
41 Vibhindu: the prince, the institutor of the sacrifice,
42 The stanza is obscure, the meaning of a feminine dual which S&yana
explains by nirmdtryau, makers or creators, i, e. heaven and earth, being un¬
certain. SS-yana’s paraphrase of the stanza is : * I glorify these two (heaven and
earth), the augmenters of water, the originators (of beings), the benefactors of
the worshipper, on account of their generation (of the wealth so given to me).*
—Wilson. —
3 With the hues of fire: or, radiant as Agni.
7 The Ribhus: as deities connected with the seasons which are regulated by
the Sun whom Indra has caused to shine.
112
THE HYMNS OH [BOOK VIII
8 Indra increased hi§ manly strength at sacrifice, in the wild
rapture of this juice.
And living men to-day, even as of old, sing forth their praises
to his majesty.
9 I crave of thee that hero strength, that thou may at first
regard this prayer,
Wherewith thou holpest Bhrigu and the Yatis and Praskanva
when the prize was staked.
10 Wherewith thou sentest mighty watei'S to the sea, that, Indra,
is thy manly strength.
For ever unattainable is this power of him to whom the worlds
have ePied aloud.
11 Help us, 0 Indra, when we pray to thee for wealth and hero
might.
First help thou on to strength the man who strives to win,
and aid our laud, .0 Ancient One.
12 Help for us, Indra, as thou holpest Paura once, this man’s
devotions bent on gain.
Help, as thou gavest E us am a and Syavaka and S varna ra and
Iiripa aid.
13 What newest of imploring prayers shall, then, the zealous
mortal sing ?
For have not they who laud his nTight, and Indra-power won
for themselves the light of heaven %
14 When shall they keep the Law and praise thee mid the Gods %
Who counts as Rishi and as sage %
When ever wilt thou, Indra Maghavan, come nigli to presser’s
or to praiser’s call ?
15 These songs of ours exceeding sweet, these hymns of praise
aseeud to thee, #
Like ever-conquering chariots that display their strength,
gain wealth, and give unfailing aid.
16 The Bhrigus are like Suns, like Kanvas, and have gained all
that their thoughts were bent upon.
The living men of Priyamedha’s race have sung exalting Indra
with their lauds.
9 Bhrigu: see Vol. I., Index. Yatis : an ancient race of ascetics connected
with the Blirigus, and, according to one legend, said to have taken part in the
creation of the world. Praskanva: a llishi, son of Kanva, the seer of some
hymns of Book I. *
10 The worlds: all men, or all living creatures.
12 Paura : the son of King Punt. Rimma, Sgdvaht, Svarnara , and Kripa
inear to have hemi nniii’.MH -1 i „ -t
appear to have been princes especially favoured by
following hynm.
India. Of.* stanza 2 of' the
THE RIGVEDA.
115
HYMX 4-]
17 Best slayer of the Vritras, yoke thy Bay Steeds, Indra, from
afar.
Come with the High Ones hither, Maghavan, to us, Mighty, to
drink the Soma juice.
IS For these, the bards and singers, have cried out to thee with
prayer, to gain the sacrifice.
As such, 0 Maghavan, Indra, who lovest song, even as a lover
hear my call.
19 Thou from the lofty plains above, 0 Indra, hurledst Vritra
down.
Thou dravest forth the kine of guileful Mrigaya and Arbuda
from the mountain’s hold. ' ^
20 Bright were the flaming fires, the Sun gave forth his shine,
and Soma, Indra’s juice, shone clear.
Indra, thou blewest the great Dragon from the air : men must
regard that valorous deed.
21 The fairest courser of them all, who runneth on as ’twere to ^
heaven.
Which Indra and the Maruts gave, and Pakasth&man Kaura-
22 To me hath Pakasth&mau given, a ruddy horse, good at the
pole,
Filling his girth and routing wealth;
23 Compared with whom no other ten strong coursers, harnessed
to the pole,
Bear Tugrya to his dwelling-place.
24 Baiment is body, food is life, and healing ointment giveth
strength.
As the free-handed giver of the ruddy steed, I have named
Pakasthaman*fourth.
HYMN IY. Indra.
Though, Indra, thou art called by men eastward and westward,
north and south,
Thou chiefly art with Anava and Turvasa, brave Champion !
urged by men to come.
17 High Ones: the Maruts.
18 To gain the sacrifice: to ensure its proper performance and the blessing*
which flow from it.
19 Mrigaya: see IV. 16. 13. Arluda: see Vol. I., Index.
20 The (fveat Dragon: or Serpent, Abi.
21 Kauraydn : Kauray&na, the son of Kuruy&na. P&kasth&man, whose
liberality is praised in stanzas 21—24, is not mentioned elsewhere.
23 Tugrya: Bhujyu, son of Tugra. See Vol. X., Index.
1 2nava: descendant of the eponymous Anu. Turvasa: see Vol. L, Index-
8
a U THM HYMNS OP [POOH,rut
2 Or, Indra, when with Euma, Euisama, Syavaka, and Kyip&
thou rejoicest thee,
, Still do the Kanvas, bringing praises, with their prayers,
0 Indra, draw thee hither: come.
3 Even as the wild-bull, when he thirsts, goes to the desei’t’s
watery pool,
Gome hither quickly both at morning and at eve, and with the
Kanvas drink thy fill.
4 May the drops gladden thee, rich Indra, and obtain bounty
for him who pours the juice.
Soma pressed in the mortar didst thou take and drink, and
hence hast won surpassing might.
5 With mightier strength he conquered strength, with energy
he crushed their wrath.
0 Indra, Strong in youth, all those who sought the fray bent
and bowed down to thee like trees.
- 6 He who wins promise of thine aid goes girt as with a thou¬
sand mighty men of war.
He makes his son preeminent in hero might: he serves with
reverential prayer.
•7 With thee, the Mighty, for our Friend, we will not fear or feel
fatigue.
May we see Turvasa and Yadu : thy great deed, 0 Hero, must
be glorified.
8 On his.left hip the Hero hath reclined himself: the proffered
feast offends him not.
- The milk is blended with the honey of the bee : quickly come
hither, haste, and drink.
9 Indra, thy friend is fair of form and rich in horses, cars, and kine.
He evermore hath food accompanied by wealth, and radian
joins the company.
10 Come like a thirsty antelope to the drinking-place: drink .
Soma to thy heart’s desire.
! Earning it down, .0 Maghavan, day after day, thou gainest thy
surpassing might.
. 2 Rusama, Sydvahc r, and Kripa have been mentioned in stanza 12 of the
preceding hymn, JRuma was another of Indra’s favourites.
3 The wild-bull-; or Gaura (Bos Gaurus), a kind of buffalo.
7 May we see Turvasa and Yadu: enjoying happiness through thy favour,—
SUyana.
9 Thy friend; the man whom thou favourest. Joins the company: the
assembly of his equals.
10 Raining it down: pouring down the transformed Soma in the shape of
rain; See Yedische Studien> I, 88.
TEE RIQVEDA.
ETMN 4.]
115
11 Priest, let the Soma juice flow forth, for Indra longs to drink
thereof.
He even now hath yoked his rigorous Bay Steeds: the Vritra- -
slayer hath come near. *
12 The man with whom thou fillest thee with Soma deems him¬
self a pious worshipper.
This thine appropriate food is here poured out for thee : come,
hasten forward, drink of it.
13 Press out the Soma juice, ye priests, for Indra borne upon his
ear.
The pressing-stones speak loud of Indra, while they shed the
juice which, offered, honours him. *
14 To the brown juice may his dear vigorous Bay Steeds bring
Indra, to our holy task.
Hither let thy Gar-steeds who seek the sacrifice bring thee fo
our drink-offerings.
15 Pushan, the Lord of ample wealth, for firm alliance we elect. *
May he with wisdom, Sakra ! Looser! Much-invoked 1 aid us
to riches and to seed.
16 Sharpen us like a razor iu the barber's hands; seud riches
thou who settest free.
Easy to find with thee are treasures of the Dawn for mortal
man whom thou dost Speed.
17 Pudmn, I long to win thy love, I long to praise thee, Radiant
God.
Excellent Lord, 'tis strange to me, no wish have I to sing the
psalm that Pajra sings.
18 My kine, 0 Radiant God, seek pasture where they will, ray
during wealth, Immortal One. f
Be our protector, Pushan 1 be, most liberal Lord, propitious to
our gathering strength.
* 19 Rich was the gift Kurunga gave, a hundred steeds at morning
rites.
Among the gifts of Turvasas we thought of him, the opulent,
the splendid King.
20 What by his morning songs K&nva, the powerful, hath, with
the PriyamedhaS) gained—
15 Ptishan : may here be a name of Indra. Looser: of the chariot-horse*
when thou comest to sacrifices ; or, according to S&yana, liberator (from sin)r
17 Pajra: one of the Pajras, a celebrated priestly family, with whom ‘the
Kanvas appear to have been on hostile terms. 1 -
19 Kurunga ; this prince’s name does not occur again,
116 THE HYMNS OF [BOOK VIII.
The herds of sixty thousand pure and spotless kine, have I,
the Eishi, driven away.
21 The very trees were joyful at my coming : kine they obtained
in plenty, steeds in plenty.
hymn y. Asvins.
When, even as she were present here, red Dawn hath shone
from far away,
She spreadeth light on every side.
2 Like Heroes on your will-yoked car far-shining, Wonder-
Workers ! ye
Attend, Qk Asvins, on the Dawn.
3 By you, 0 Lords of ample wealth, our songs of praise have
been observed :
As envoy have I brought the prayer.
4: Kanvas must praise the Asvins dear to many, making many
glad,
Most rich, that they may succour us,
5 Most liberal, best at winning strength, inciters, Lords of
splendour who
Yisit the worshipper’s abode.
6 So for devout Sudeva dew with fatness his unfailing mead.
And make it rich for sacrifice. *
7 Hitherward running speedily with horses, as with rapid hawks,
Come, Asvins, to our song of praise :
8 Wherewith the three wide distances, and all the lights that
are in heaven
Ye traverse, and three times of night.
9 0 Finders of the Day, that we may win us food of kine and
wealth, *
Open the paths for us to tread,
10 0 Asvins, bring us wealth in kine, in noble heroes, and in cars:
Bring us the strength that horses give.
11 Ye Lords of splendour, glorified, ye Wonder-Workers borne on
paths
Of gold, drink sweets with Soma juice.
CO Pure and spotless: I follow S&yana’s interpretation of nirmajdm , but its
correctness is at least doubtful. Yon Roth suggests ‘ to the watei'ing-place *
as the meaning of the word, and Ludwig ‘ so that none remained behind.’
3 lords of ample wealth,: * affluent in sacrifices.’—Wilson. See V. 74. IT.
As envoy: as the messenger of the patron of the sacrifice.
8 Times of night: ydmas, night-watches of three hours each.
11 Sweets: or meath, mddhu ; here, perhaps, the milk.—Ludwig.
TIMS RIGVEDA.
117
BYMN 5.]
12 To us, ye Lords of ample wealth, and to our wealthy chiefs
extend
Wide shelter, ne’er to be assailed.
13 Come quickly downward to the prayer of people whom ye
favour most:
Approach not unto other folk.
14 Ye Asvins whom our minds perceive, drink of this lovely
gladdening draught,
The meath which we present to you.
15 Bring riches hither unto us in huudreds and in thousands,
source „
Of plenteous food, sustainiug all,
16 Verily sages call on yon, ye Heroes, in full many a place.
Moved by the priests, 0 Asvins, come.
17 Men who have trimmed the sacred grass, bringing oblations
and prepared,
0 Asvins, are invoking you.
18 May this our hymn of praise to-day, most powerful to bring
you, be,
0 Asvins, nearest to your hearts.
19 The skin filled full of savoury meath, laid in the pathway of
your car— #
0 Asvins, drink ye both therefrom.
20 For this, ye Lords of ample wealth, bring blessing for our herd,
our kine,
Our progeny, and plenteous food.
21 Ye too unclose to us like doors the strengthening waters of the
sky,
And rivers, ye»who find the day.
22 When did the sou of Tugra serve you, Men % Abandoned in
the sea,
That with winged steeds your car might fly.
23 Ye, 0 Nasatyas, ministered to Kanva with repeated aid,
When cast into the heated pit.
16 By the priests: vdghddbhih: according to S&yana, ‘with horses.’
19 The Asvins appear to he invited to halt and drink bhe libations prepared
for them by their worshippers, and not, as S&yana explains, to drink from the
skin suspended in their own car.—Ludwig.
22 The son of Tugra: Bhujyu, whose rescue by the Asvins has frequently
been related and referred to. The meaning is, I do not honour you only when
I am in distress, as others whom you have aided have done,
23 Ministered to Kanva: see I, 112. 5 ; and 118, 7.
* 118 THE HYMNS OF [BOOK Tim
24 Come near with those most recent aids of yours which merit
eulogy,
When I invoke you, Wealthy Gods.
25 As ye protected Kanva erst, Pfiyamedha and Upastuta,
Atri, Sinj&ra, Asvins Twain !
26 And Ansu in decisive fight, Agastya in the fray for kirfe,
And, in his battles, Sobhari.
27 For so much bliss, or even more, 0 Asvins, Wealthy Gods,
than this,
We pray while singing hymns to you.
28 Ascend your car with golden seat, 0 Asvins, and with reins
of gold,
That reaches even to the sky.
29 Golden is its supporting shaft, the axle also is of gold,
And both the wheels are made of gold.
^ 30 Thereon, ye Lords of ample wealth, come to us even from afar 1 ,
Come ye to this mine eulogy.
31 From far away ye come to us, Asvins, enjoying plenteous food
Of Dasas, 0 Immortal Ones.
32 With splendour, riches, and renown, 0 Asvins, hither come
to ns,
Msatyas, shining brilliantly. e
33 May dappled horses, steeds who fly with pinions, bring you
hitherward
To people skilled in sacrifice.
34 The wheel delayeth not that car of yours accompanied by
song.
That cometh with a store of food.
35 Borne on that chariot wrought of gold, foith coursers very
i fleet of foot,
Come, 0 hfasatyas, swift as thought.
24 Wealthy Gods: the meaning of vrishanvasd is uncertain r * rich in showers*
is S&yana’s explanation, and ‘ excellent as steers ’ Prof. Ludwig’s. I follow
von Both, hut his interpretation is conjectural.
* 25 Kanva, Priymiedha , Upastuta and Atri have been mentioned in Book I.
S&ya'ia takes sinj&ram to be an epithet of Atri, ‘repeating praises.’
26 Ansu: a Worshipper so named.—S&yana. Agastya: appeal's in I. 117.11,
where he is said to have been the family-priest of Khela. The great Bishi
‘ Agastya is the seer of Hymns 166—191 of Book I. See also VII. 33. 10.
Sdbliari: a Bishi, the seer of Hymns 19—22 of this Book.
81 Plenteous food of Ddsas: the meaning appears to he that even far away
- in the east the !>&sas or non-Aryan inhabitants sacrifice to the Asvins. Sfiyana
explains the stanza differently: ‘ Immortal Asvin3, destroyers of the cities ’*f
the Ddsas, ye bring to us food from afar.’—Wilson.
HYMN 6.] TEE MOVED A. 11$
36 0 Wealthy Gods, ye taste and find the brisk and watchful wild
beast good.
Associate wealth with food for us.
37 As such, 0 Asvins, find for me my share of new-presented
gifts.
As Kasu, Chedi’s son, gave me a hundred head of buffaloes,
and ten thousand kine.
38 He who hath given me for mine own ten Kings like gold to
look upon.
At Chaidva’s feet are all the people round about, all those
who think upon the shield.
39 No man, not any, goes upon the path on which the Chedis.
walk.
No other prince, no folk is held more liberal of gifts than they.
HYMN VI. Indra.
<r»
Indba, great in his power and might, and like Parjanya rich
in rain,
Is magnified by Vatsa’s lauds.
% When the priests, strengthening the Son of Holy Law, present
their gifts,
Singers with Order’s hyrpn of praise.
3 Since Kanvas with their lauds have made Indra complete the
sacrifice,
Words are their own appropriate arms.
4 Before his hot displeasure all the peoples, all the men, how
down,
As rivers bow them to the sea.
5 This power of *his shone brightly forth when Indra brought
together, like
: A skin, the worlds of heaven and earth.
36 According to S&yana the watchful wild beast is the the Soma which must
be chased or sought after by the Gods. Ludwig would read svapatho, with a
transitive and causal meaning, instead of svadatko , % e , ye when ye appear
in the morning send to sleep the wild beasts that have been awake all night,
The stanza is obscure.
37 Buffaloes i or camels.
’ 38 This stanza appears to be spoken by Kasu who is called Chaidya or son
bf CliedL Who think upon the shield t who are practised in wearing armour
of leather, according to S&yaua.
3 Words are their own appropriate arms; 'they declare all weapon*
needless.’—Wileon. * ...
120 THE HYMNS OF [BOOK VIJL
6 The fiercely-moving Vritra s head he severed with his thunder¬
bolt,
His mighty hundred-knotted bolt.
7 Here are—we sing them loudly forth—our thoughts among
the best of songs,
Even lightnings like the blaze of fire.
8-When hidden thoughts, spontaneously advancing, glow, and
with the stream
Of sacrifice the Kanvas shine.
9 Indra, may we obtain that wealth in horses and in herds of
cows,
And prayer that may be noticed first.
10 1 from my Father have received deep knowledge of the Holy
Law:
I was born like unto the Sun.
11 After the lore of ancient time I make, like Kanva, beauteous
songs,
And Indra’s self gains strength thereby,
12 Whatever Rishis have not praised thee, Indra, or have lauded
thee,
By me exalted wax thou strong.
13 When his wrath thundered, when he rent Vritra to pieces,
limb by limb,
He sent the waters to the sea.
14 Against the Dasyu Sushna tliou, Indra, didst hurl thy during
bolt:
Thou, Dread One, hast a hero's fame.
15 Neither the heavens nor firmaments nor regions of the earth
contain r
Indra, the Thunderer with his might.
16 0 Indra him who lay at length staying* thy copious waters
thou,
In his own footsteps, smotest down,
17 Thou hiddest deep in darkness him, 0 Iudra, who had set his
grasp
On spacious heaven and earth conjoined.
10 From my Father: ‘from Indra, the true protector,’ according to S^yana.
12 Have not praised thee: have not praised thee yet, that is, will praise
thee hereafter.—Ludwig.
16 In his own footsteps; or, in the (waters) at his feet. ‘Into the rushing
streams.’—Wilson. *
17 Conjoined; like two howls turned towards each other.
HYMN 6.]
THE RIGVEJDA.
121 ■
18 Indira, whatever Yatis and Bhrigus have offered praise to thee,
Listen, thou Mighty, to my call.
19 Indra, these spotted cows yield thee their butter and the
milky draught,
Aiders, thereby, of sacrifice;
20 Which, teeming, have received thee as a life-germ, Indra, with
their mouth,
Like Surya who sustaineth all.
21 0 Lord of Might, with hymns of praise the Kanvas have
increased thy power,
The drops poured forth have strengthened thee.
22 Under thy guidance, Indra, mid thy praises, Lord* of Thunder,
shall
The sacrifice be suoo performed.
23 Indra, disclose much food for us, like a stronghold with store
of kine:
Give progeny and heroic strength.
24 And, Indra, grant us all that wealth of fleet steeds which
shone bright of old
Among the tribes of Nahushas.
25 Hither thou seemest to attract heaven’s fold which shines be¬
fore our eyes,
When, Indra, thou art hind to us.
26 Yea, when thouputtest forth thy power, Indra, thou governest
the folk,
Mighty, unlimited in strength.
27 The tribes who bring oblations call to thee, to thee to give
them help,
With drops to thee who spreadest far.
28 There where the mountains downward slope, there by the
meeting of the streams
The Sage was manifest with song,
29 Thence, marking, from his lofty place downward he looks
upon the sea,
And thence with i*apid stir he moves.
18 Tatis: ‘ pious sages,’—Wilson, Arigirases, according to Sftyarta.
20 The stanza is unintelligible to me. Hay ana says that *’ thee* means Indra
in the shape of the grass which his fertilizing energy causes to grow, and by
feeding on which the cows multiply. This energy of Indra’s is all-supporting
like the sun. See Wilson’s note. Ludwig proposes an alteration of the text.
24 Tribes of Ncthushas ,* or, perhaps, the neighbouring tribes.
28 The Sage: Indra. ‘ S&y ana’s conclusion of the purport of the verse is,
that men ought to sacrifice in those places where Indra is said to be manifest¬
ed.’—Wilson,
29 The sea: the reservoir of Soma juice,
122
THE HYMNS OF
[BOOK VIIL
30 Then, verily, they see the light refulgent of primeval seed,
Kindled on yonder side of heaven.
31 Indra, the Kanvas all exalt thy wisdom and thy manly
power,
And, Mightiest! thine heroic strength.
32 Accept this eulogy of mine, Indra, and guard me carefully; ,
Strengthen my thought and prosper it.
33 For thee, 0 Mighty, Thunder-armed, we singers through devo¬
tion have
Fashioned the hymn that we may live.
34 To Indra have the Kanvas sung, like waters speeding down
a slop#:
The song is fain to go to him.
35 As rivers swell the ocean, so our hymns of praise make Indra
strong,
Eternal, of resistless wrath.
^ 36 Come with thy lovely Bay Steeds, come, to us from regions far
away:
0 Indra, drink this Soma juice.
37 Best slayer of the Vritrae, mea whose sacred grass is ready
trimmed
Invoke thee for the gain of spoil.
38 The heavens and earth come after theo as the wheel follows
Etasa:
To thee flow Soma-drops effused.
39 Bejoice, 0 Indra, in the light, rejoice in SaryanavgLn, he
Glad in the sacrificer’s hymn.
40 Grown strong in heaven, the Thunder-armed hath bellowed,
Vritra-slayei', Bull, r :
Chief drinker of the Soma juice.
41 Thou art a Bishi bom of old, sole Baler over all by might;
Thou, Indra, guardest well our wealth.
42 May thy Bay Steeds with beauteous backs, a hundred, bring
thee to the feast,
Bring thee to these our Soma-draughts.
43 The Kanvas with their hymns of praise have magnified this
ancient thought
That swells with streams of meath and oil.
* 30 The light : the Sun which, is lighted up beyond the range of men’s sight,
* 3 $ As the wheel follows Eta set ; as the chariot of the Sun follows the horse
that draws it. # 0
30 Saryanivdn said to be a lake and district in Kurukahetra* See X. of.
Uj note, * * '
TEE RIGVEBA.
EYMN 7.]
123
44 Mid mightiest Gods let mortal man choose Indra at the
sacrifice,
Indra, whoe’er would win, for help.
45 Thy steeds, by Priyamedhas praised, shall bring thee, God
whom all invoke,
Hither to drink the Soma juice. ;
46 A hundred thousand have I gained from Parsu, from
Tirindira,
And presents of the Yadavas.
47 Ten thousand head of kine, and steeds three times a hundred
they bestowed
On Pajra for the S£ma-song*
48 Kakuha hath reached up to heaven, bestowing buffaloes yoked
in fours.
And matched in fame the Y&davas.
HYMN VII. Marut*. -
0 Maruts, when the sage hath poured the Trishtup forth as
food for you,
Ye shine amid the mountain-clouds..
2 When, Bright Ones, fain to show your might ye have deter¬
mined on your course,
The mountain-clouds ha?e bent them down.
3 Loud roaring with the winds the Sons of Prisni have upraised
themselves :
They have poured out the streaming food.
4 The Maruts spread the mist abroad and make the mountains
rock and reel,
When with the winds they go their way; r
5 What time theVivers aud the hills before your ooming bowed
them down,
So to sustain your mighty force.
46 From Parsu, from JTirindira: £ from Tirindira the son of Parsu.’—
Wilson. Both names are Iranian (cf. Tiridates, Persa). See Weber’s Epischts
%m Vedischen Ritual, pp. 36—38 (Sitzungsberichte der K. P. Akademie der
Wissenschaften, 1891, XXXVIII).
Yddams : or Yadus, descendants of the hero Yadu.
47 Pajra; see VIII. 4, 17.
48 Kahuha: or, the lofty one, meaning Tirindira. Buffaloes : or camels,
1 The Trishlup: according to one of S^yana’s three interpretations, the
Soma offering at the midday libation accompanied by hymns in the Trishtup
metre. . . . *
324 _ THE HYMNS OF [BOOK VIII.
6 We call on you for aid by night, on you for succour in the day,
Ou you while sacrifice proceeds.
7 These, verily, wondrous, red of hue, speed on their courses
with a roar
Over the ridges of the sky.
8 With might they drop the loosened rein so that the Sun may
run his course,
And spread themselves with beams of light.
9 Accept, ye Maruts, this my song, accept ye this mine hymn
of praise,
Accept, Ribhukshans, this my call.
10 The dappled Cows have poured three lakes, meath for the
Thunder-wielding God,
From the great cask, the watery cloud.
110 Maruts, quickly come to us when, longing for felicity,
We call you hither from the sky.
'"12 For, Rudras and Bibhukshans, ye, Most Bountiful, are in the
house,
Wise when the gladdening draught is drunk.
13 0 Maruts, send us down from heaven riches distilling raptur-
ousjoy,
With plenteous food, sustaining all.
14 When, Bright Ones, hither from the hills ye have resolved to
take your way,
Ye revel in the drops effused.
15 Man should solicit with his lauds happiness which belongs to
them,
So great a band invincible.
16 They who like fiery sparks with showers of *ain blow through
the heaven and earth,
Milking the spring that never fails.
17 With chariots and tumultuous roar, with tempests and with
hymns of praise
The Sons of Prisni hurry forth.
18 For wealth, we think of that whereby ye aided Yadu, Turvasa,
And Kanva who obtained the spoil.
8 They drop the loosened rein: they speed forward to prepare the way for
the Sun.
9 Bibhukshans: Mighty Ones, according to S&yana.
10 The dappled Cows: the ^Maruts. Three lakes: three large Soma recep¬
tacles, the 3ronakalasa x the Adkavantya , and the PiUabhrit . The meaning is,
the Maruts have poured down abundant water from the rain-cloud.
HYMN 7.] THE RIGVEDA. 125
19 May these our viands Bounteous Ones ! that flow in streams
like holy oil,
With Kanva/a hymns, increase your might.
20 Where, Bounteous Lords for whom the grass is trimmed are
ye rejoicing now ?
What Brahman is adoring you 1
21 Is it not there where ye of old, supplied with sacred grass,
for lauds
Inspired the strong in sacrifice 1
22 They brought together both the worlds, the mighty waters,
and the Sun,
And, joint by joint, the thunderbolt.
23 They sundered Vritra limb from limb and split the gloomy
mountain-clouds,
Performing an heroic deed.
24 They reinforced the power and strength of Trita as he fought,
and helped
Indra in battle with the foe.
25 They deck themselves for glory, bright, celestial, lightning in
their hands,
And helms of gold upon their heads.
26 When eagerly ye from faraway came to the cavern of the Bull,
He bellowed in his fear like Heaven.
27 Borne by your golden-footed steeds, 0 Gods, come hither to
receive
The sacrifice we offer you.
28 When the red leader draws along their spotted deer yoked to
the car.
The Bright Onas come, and shed the rain.
29 Sushoma, Saryanslvan, and Arjika full of homes, have they,
These Pleroes, sought with downward car.
19 With Kdnva’s hymns: liynms of the Rishi Punarvatsa, a descendant of
Kanva.
21 The strong in sacrifice: the Mayhavans , wealthy worshippers.
24 Trita : a Vedic deity, 7 v v - \ - - s ” 1 - third form, generally associated
with Indra, V&yu, and the IS' •< V, . I., Index. In battle with the
foe: or, to overcome Yritra.
26 The cavern of the Ball: perhaps, the hollow of the rain-cloud; * the
opening of the rainy (firmament)/—Wilson.
28 Leader : or side-horse.
29 Baryavdodn .* A has occurred before (see I. 84. 14, and VIII 6 . 39) as the
name of a lake. Arjika is said by S&yaya to be the name of a district, and
he takes sushdma (containing excellent Soma) to be an adjective qualifying^.
See Zinuner, A Itindisches Lebcn } p. 19.
12 a m HYMNS OP [BOOK Tilt
30 When, Maruts, will ye come to Mm, tlie singer who invokes
you thus,
With favours to your suppliant ?
31 What now ? where have ye still a friend since ye left Indra all
alone ?
Who counteth on your friendship now ■?
32 The Kanvas Bing forth Agni’s praise together with out
Maruts’ who
Wield thunder and wear swords of gold.
33 Hither for new felicity may I attract the Impetuous Ones,
The Herges with their wondrous strength. •
34 Before them sink the very hills deeming themselves abysses;
yea,
Even the mountains bend them down.
35 Steeds flying on their tortuous path through mid-air carry
them, and give
The man who lauds them strength and life.
36 Agni was born-the first of all, like Sfirya lovely with his light:
With lustre these have spread abroad. u
HYMN VIII. Asvins.
With all the succours that are yours, 0 Asvins, hither come
to us :
Wonderful, borne on paths of gold, drink ye the meath with
Soma juice.
2 Come now, ye Asvins, on your car decked with a sun-bright
canopy,
Bountiful, with your golden forms, Sages with depth of
intellect.
3 Come hither from the Nahushas, come, drawn by pure hymns,
from mid-air.
0 Asvins, drink the savoury juice shed in the Kanvas’
sacrifice.
SI Left Indra all alone ?; TMs is merely a rhetorical question meaning, ye
never did desert him. The Maruts alone stood by him when he fought with
Vritra.
86 With lustre these have spread abroad: 'then they (the Maruts) stood
round in their radiance. ’ * The Scholiast intimates that this verse refers to
the ceremony called Agnimdruta ,, when Agni is first worshipped, then the
Maruts —Wilson,
3 From the Nahushas r or, according to others, from the neighbouring
people. *
MYMX 8.] * THE R1GVEDA. 127
4 Come to us hither from the heavens, come from mid-air, well-
loved by us :
Here Kanva’s son hath pressed for you the pleasant meath of
Soma juice.
5 Come, Asvins, to give ear to ns, to drink the Soma, Asvins,
come.
Hail, Strengthened of the praise-song ! speed onward, ye
Heroes, with your thoughts.
6 As, Heroes, in the olden time the Bishis called you to their
aid,
So now, O Asvins, come to us, come near to this mine eulogy*
7 Even from the luminous sphere of heaven come to us, ye who
find the light,
Carers for Vatsa, through our prayers and lauds, 0 ye who
hear our call.
8 Do others more than we adore the Asvins with their hymns
of praise?
The Bishi Vatsa, Kanva’s son, hath magnified you with his
songs.
9 The holy singer with his hymns hath called you, Asvins, hither¬
ward )
Best Vritra-slayers, free from stain, as such bring us felicity.
1.0 What time, ye Lords of \mple wealth, the Lady mounted on
your car,
Then, 0 ye Asvins, ye attained all wishes that your hearts
desired.
11 Come thence, 0 Asvins, on your car that hath a thousand
ornaments:
Vatsa the sage, the sage’s son, hath sung a song of sweets to
you.
12 Cheerers of many, rich in goods* discoverers of opulence,
The Asyins, Biders through the sky, have welcomed this my
song of praise.
13 0 Asvins, grant us all rich gifts wherewith no man may'
interfere.
Make us observe the stated times : give us not over to reproach,
14 Whether, N&satyas, ye be nigh, or whether ye be far away,
Come thence, O Asvins, on your car that hath a thousand
ornaments.
7 Carers for Vatsa: ye who favour and provide for Vatsa, the Bishi of,
Hymn VI. of this Book.
10 The Lady: Sdry&, Daughter of the Sun* See. L 118.17.
128 THE HYMNS OF [BOOK VIIL
15 Yatsa the Kishi with his songs, N&satyas, hath exalted you:
Grant him rich food distilling oil, graced with a thousand
ornaments.
16 Bestow on him, 0 Asvins, food that strengthens, and that
drops with oil,
On him who praises you for bliss, and, Lords of bounty, prays
for wealth.
17 Come to us, ye who slay the foe, Lords of rich treasure, to
this hymn.
0 Heroes, give us high renown and these good things of earth
for help.
18 The Priyamedhas have invoked you with all succours that
are yours,
You, Asvins, Lords of solemn rites, with calls entreating you
to come.
19 Come to us, Asvins, ye who bring felicity, auspicious Ones,
To Yatsa who with prayer and hymn, lovers of song, hath
honoured you.
20 Aid us, 0 Heroes, for those hymns for which ye helped
Gosarya erst,
Gave Yasa, Dasavraja aid, and Kanva and Medh&tithi;
21 And favoured Trasadasyu, ye Heroes, in spoil-deciding fray:
For these, 0 Asvins, graciously assist us in acquiring strength.
22 0 Asvins, may pure hymns of ours, and songs and praises,
honour you:
Best slayers everywhere of foes, as such we fondly yearn
for you.
23 Three places of the Asvins, erst concealed, are made apparent
now.
Both Sages, with the flight of Law come hither unto those
who live.
HYMN IX. Asvins.
To help and favour Vatsa now, 0 Asvins, come ye hitherward.
Bestow on him a dwelling spacious and secure, and keep
malignities away.
20 Gosarya : said by S&yana to be a name of Sayu. See I. 116, 22. Vasa
and Dasavraja are known only as proMgds of the Asvins.
21 Trasadasyu; see Vol. I., Index.
23 Three places; according to Say ana, the three wheels of the Asvins’
chariot are intended. The three places can only be heaven, firmament," and
earth, hidden during the darkness of night and made visible by the coming
of the Asvins and Dawn. -
I Vatsa ; apparently another name of jSasakarna, called also KAnva or
descendant of Kanva, the Kishi of the hymn.
HYMN 9 .] TEE RIG VERA . 129
2 All manliness that is in heaven, with the Five Tribes, or in
mid-air.
Bestow, ye Asvins, upon us.
3 Remember Kanva first of all among the singers, Asvins, who
Have thought upon your wondrous deeds.
4 Asvins, for you with song of praise this hot oblation is effused,
This your sweet Soma juice, ye Lords of ample wealth, through
which ye think upon the foe.
5 Whatever ye have done in floods, in the tree, Wonder-Wor¬
kers, and in growing plants,
Therewith, 0 Asvins, succour me.
6 What force, N&satyas, ye exert, whatever, Gods, ye tend and
heal,
This your own Vatsa gains not by his hymns alone: ye visit
him who offers gifts.
7 How hath the Rishi splendidly thought out the Alvins’
hymn of praise.
Let the Atharvan pour the warm oblation forth, and Soma
very rich in sweets.
8 Ye Asvins, now ascend your car that lightly rolls upon its
way.
May these my praises make you speed hitherward like a cloud
■ of heaven.
9 When, 0 Nasatyas, we this day make you speed hither with
our hymns,
Or, Asvins, with our songs of praise, remember EAnva
specially.
10 As erst Kakshivan and the Rishi Vyasva, as erst Dirghatamas
invoked you^ presence,
Or, in th.e sacrificial chambers, Yainya Prithl, so be ye mind¬
ful of us here, 0 Asvins.
3 Thought upon: or touched upon, handled.
4 Thinlc upon the foe : plan tl\e destruction of the demon of darkness.
5 Whatever ye have done : Professor Wilson paraphrases after S&yana:
* preserve me with that (healing virtue) deposited by you in the waters^ in
the trees, in the herbs/
7 The Atharvan: the priest who has special charge pf the fire and the Sonj£.
I follow Ludwig in taking atharvani as a nominative and not as a locative as
S&yaua does : ‘he will sprinkle the sweet-flavoured Soma and the gharma
* (oblation) on the Atharvan fire/—Wilson.
10 KaksKMn: see I. 18. 1. Vyasva: see I. 112.15. Dirghatamas: see VoI.
L, Index. Vaiaya: son of Vena. * PritM: the first anointed king.
9
THE HYMNS OH
130
[BOOK YUI,
11 Come as home-guardians, saving us from foemen, guarding
our living creatures and our bodies,
Como to the house to give us seed and offspring,
12 Whether with Indra ye be faring, Asvins, or resting in one
dwelling-place with Vayu,
In concord with the Eibhus or Adityas, or standing still in
Vishnu’s striding-places.
13 When I, 0 Asvins, call on you to-day that I may gather
strength,
Or as all-conquering might in war, be that the Asvins’ noblest
grace. •
14 Now come, ye .Asvins, hitherward: here are oblations set
for you ;
These Soma-draughts to aid Yadu and Turvasa, these offered
you mid Kanva’s sons.
15 Whatever healing balm is yours, Nasatyas, near or far away.
Therewith, great Sages, grant a home to Vatsa and to Vimada.
16 Together with the Goddess, with the Asvins’ Speech have I
awoke.
Thou, Goddess, hast disclosed the hymn, and holy gift from
mortal men.
17 Awake the Asvins, Goddess Dawn ! Up Mighty Lady of sweet
strains! "
Bise, straightway, priest of sacrifice! High glory to the
gladdening draught!
18 Thou, Dawn, approaching with thy light sliinest together
with the Sun,
And to this man-protecting home the chariot of the Asvins comes.
19 When yellow stalks give forth the juice, as cows from udders
pour their milk,
And voices sound the song of praise, the Asvins'“worshippers
show first..
20 Forward for glory and for strength, protection that shall
conquer men,
And power and skill, most sapient Ones !
11 Our living creatures: our dependents and our cattle.
12 Vishnu's striding-places: from which he made his three great strides
through earth, firmament, and heaven.
13 That: the granting of my request.
15 And to Vimada: as ye did to Vimada.—Sdyana. See Vol. I., Index.
16 The Goddess: Dawn, The Asvins ’ Speech: Y&k or Speech who glorifies '
the Asvins ; i. e. the hymn that praises them.
19 Yellow stalks: of Soma plants.
20 Forward for glory: advance and come to give us glory, etc.
EYMN 11.] TEE MO VEDA, 181
21 When, Asvins, worthy of our lauds/ye seat you in the father’s
house.
With wisdom or the bliss ye bring.
HYMN X. Asvins.
Whether ye travel far away or dwell in yonder light of
heaven,
Or in a mansion that is built above the sea, come thence, ye
Asvins, hitherward.
2 Or if for Manu ye prepared the sacrifice, remember also Kanva’s
son.
I call Brihaspati, Indra, Vishnu, all the Gods, the Asvins borne
by rapid steeds. #
3 Those Asvins I invoke who work marvels, brought hither
to receive,
With whom our friendship is most famed, and kinship passing
that of Gods.
4 On whom the solemn rites depend, whose worshippers rise
without the Sun :
These who foreknow the holy work of sacrifice, and by their
Godhead drink the sweets of Soma juice.
5 Whether ye, Lords of ample wealth, now linger in the east
or west,
With Druhyu, or with*Anu, Yadu, Turvsa, I call you hither ;
come to me.
6 Lords of great riches, whether through the firmament ye fly
or speed through heaven and earth,
Or with your Godlike natures stand upon your cars, come
thence* 0 Asvins, hitherward.
HYMN XI. Agni.
Thou, Agni, God mid mortal men, art guard of sacred rites,
thou art
To be adored at sacrifice.
21 In the father's house: in the sacrificial hall of the father of the family,
the wealthy householder who institutes the sacrifice. This stanza is a conti¬
nuation -of 19 ; alt hough the connexion is interrupted by the intervening stanza.
1 Above the sea: above the ocean of air.
3 To receive: our oblations.
4 Without the sun: Sftyana explains as&rtf differently, connecting in with
sdrl instead of -sttra: * of whom there are worshippers in a place where there
is no worship,*—Wilson.
5 Druhyu and the other names stand for the tribes called after these
ancient chieftains. See Yol. X,, Index.
The hymn is translated ip Max Muller’s History of Ancient Sanskrit
Literature.
THE HYMNS Of
[BOOK rim
m
% 0 Mighty Agni, thou must be glorified at our festivals,
Bearing our offerings to the Gods.
3 0 Jatavedas Agni, fight and drive our foes afar from us,
Them and their godless enmities.
4 Thou, Jatavedas, seekest not the worship of a hostile man,
However nigh it he to thee.
5 We sages, mortals as we are, adore the mighty name of thee,
Immortal Jatavedas 7 name.
6 Sages, we call the Sage to help, mortals, we call the God to aid :
We call on Agni with our songs.
7 May Vats& draw thy mind away even from thy loftiest dwel¬
ling-place,
Agni, with song that yearns for thee.
8 Thou art the same in many a place : mid all the people thou
art Lord.
In fray and fight we call on thee.
9 When we are seeking strength we call Agni to help us in
the strife,
The giver of rich gifts in war.
10 Ancient, adorable at sacrifices, Priest from of old, meet for our
praise, thou sittest.
Fill full and satisfy thy body, Agni, and win us happiness by
offering worship.
HYMN XII. ladra.
Joy, Mightiest Indra, known and marked, sprung most from
Soma-draughts, wherewith
Thou smitest down the greedy fiend, for that wejong.
2 Wherewith thou holpest Adhrigu, the great Dasagva, and
the God • .
Who stirs the sunlight, and the sea, for that we long.
3 Wherewith thou dravest forth like cars Sindhu and all the
mighty floods
To go the way ordained by Law, for that we long,
2 Bearing our offerings to the Gods: literally, ‘the oharioteer of solemn rites/
1 Joy: mddah: the rapturous exhilaration produced in Indra by drinking
the Soma juice. For that we long: the short refrain or burden which
generally concludes each stanza of each triplet of this hymn is sometimes
rather loosely attached and cannot always be clearly brought out in the proper
place in translation.
2 Adhrigu ; according to S&yana a Bishi so named. See 1.11 2 . 20 . Dasagva :
one of the priestly family connected with, or identical with, the Angirasea
‘ the acconiplisher of the ten (months’ rite).’—Wilson. Ludwig thinks that
Dasagva here may pieau the Sun. The sea: of air.
HYMN 12.]
THE RIO VEDA.
ltd
i Accept this laud for aid, made pure like oil, thou Caster of
the Stone,
Whereby even in a moment thou hast waxen great.
5 Be pleased, Song-lover, with this song; it hows abundant
like the sea.
Indra, with all thy succours thou hast waxen great,
6 The God who from afar hath sent gifts to maintain our
friendship’s bond,
Thou, spreading them like rain from heaven, hast waxen great*
7 The beams that mark him have grown strong, the thunder
rests between his arms, w
When, like the Sun, he hath increased both Heaven and Earth.
8 When, Mighty Lord of Heroes, thou didst eat a thousand
buffaloes.
Then grew and waxed exceeding great thine Indra-power.
9 Indra consumeth with the rays of Sarya the malicious man: ^
Like Agni conquering the woods, he hath*grown strong.
10 This newest thought of ours that suits the time approaches
unto thee:
Serving, beloved in many a place, it metes and marks.
11 The pious germ of sacrifice directly purifies the soul.
By Indra’s lauds it waxqs great, it metes and marks.
12 Indra who wins the friend hath spread himself to drink the
Soma-draught:
Like worshipper’s dilating praise ; it metes and marks.
13 He whom the sages, living men, have gladdened, offering up
their hymns,
Hath swelled like oil of sacrifice in Agni’s mouth.
8 Didst eat a thousand buffaloes: the buffaloes probably represent the clouds
which the Sun dissipates or consumes.—Ludwig. ‘When thou hast slain
thousands of mighty foes,’—-Wilson.
10 It metes and marks: defines and discriminates Indra’s good qualities.—
S&yana.
11 The germ of sacrifice is probably the wish that prompts the offering.
Stiyana explains differently: 1 The devetifc p’&iser of-the adorable (Tndra)
purifies in due succession the offering (of the Soma) ; with siicrnd hymns lie
magnifies (the might of Indra; he verily proclaims the measure (of his'merits).*
12 Worshipper's dilating praise: I follow S&yana : but the stanza is unin¬
telligible to me. ' Indra, the benefactor of his friend (the worshipper), lias
Surged himself to drink the Soma, in like manner as the pious praise dilates
and proclaims the measure of his merits/—Wilson. The meaning of vet si
(praise, according to Sftyana) is uncertain. Yon Both thinks that the two
press-stones are meant, and others explain it as the sword, knife, or axe used
in sacrifice.
134 THE HYMNS OF [BOOK YIIL
14 Aditi also hath brought forth a hymn for Indra, Sovran Lord •:
The -work of sacrifice for help is glorified.
15 The ministering priests have sung their songs for aid and eulogy:
God, thy Bays turn not from the rite which Law ordains.
16 If, Indra, thou drink Soma by Vishnu’s or Trita Apty&’s aider
Or with the Maruts take delight in flowing drops;
17 Or, Sakra, if thou gladden thee afar or in the sea of air,
Rejoice thee in this juice of ours, in flowing drops.
IB Or, Lord of Heroes, if thou aid the worshipper who sheds the?
juice,
Or him whose laud delights thee, and his flowing drops.
19 To magnify the God, the God, Indra, yea, Indra for your help,
And promptly end the sacrifice—this have they gained,
20 With worship, him whom men adore, with Soma, him who
drinks it most,
Indra with lauds have they increased—this have they gained.
21 His leadings are with power and might and his instructions
manifold:
Pie gives the worshipper all wealth : this have they gained.
22 For slaying Vritra have the Gods set Indra in the foremost
place.
Indra the choral bands have sung/dbr vigorous strength.
23 We to the Mighty with our might, with lauds to him who
hears our call,
With holy hymns have sung aloud, for vigorous strength.
24 Not earth, nor heaven, nor firmaments contain the Thunder-
wielding God :
They shake before his violent rush and vigorous strength.
25 What time the Gods, 0 Indra, set thee foreifiost in the furious
fight,
Then thy two beautiful Bay Steeds carried thee on.
26 When Vritra, stayer of the floods, thou slowest, Thunderer
with might, ,
Then thy two beautiful Bay Steeds carried thee on.
27 When Vishrm, through thine energy, strode wide those three
great steps of his,
Then thy two beautiful Bay Steeds carried thee on.
28 When thy two beautiful Bay Steeds grew great and greater
day by day,
Even then all creatures that had life bowed down to thee.
10 Trita Aptya: sec VIII. 7. 24, note, Here he appears as the preparer of
celestial Soma for Indra,
HYMN 13,]
THE RIG VEDA.
135
29 When, Indra, all theMarut folk humbly submitted them to thee,
Even then all creatures that had life bowed down to thee.
30 When yonder Sun, that brilliant light, thou settest in the
heaven above,
Even then all creatures that had life bowed down to thee.
31 To thee, 0 Indra, with this thought the sage lifts up this eulogy,
Akin and leading as on foot to sacrifice.
32 When in thine own dear dwelling all gathered have lifted up
the voice
Milk-streams at worship’s central spot, for sacrifice,
33 As Priest, 0 Indra, give us wealth in brave men and good
steeds and kine
That we may first remember thee for sacrifice.
HYMN XIII. Indra.
Indra, when Soma juices flow, makes his mind pure and meet
for lauds.
He gains the power that brings success, for great is he.
2 In heaven’s first region, in the seat of Gods, is he who brings
success,
Most glorious, prompt to save, who wins the water-floods.
3 Him, to win strength, have I invoked, even Indra mighty for
the fray. r
Be thou most near to us for bliss, a Friend to aid.
4 ludra, Song-lover, here for thee the worshipper’s libation flows
Rejoicing in this sacred grass thou shinest forth.
5 Even now, 0 Indra, give us that which, pressing juice, we
crave of thee.
Bring us weali^i manifold which finds the light of heaven.
6 What time the zealous worshipper hath boldly sung his songs
to thee,
Like branches of a tree up-grows what they desire.
7 Generate songs even as of old, give ear unto the singer’s call :
Thou for the pious hast grown great at each carouse.
31 The eeeond line is difficult. Wilson, following SAvana, paraphrases the
stanza: * The wise (worshipper), Indra, offers thee this gratifying sincere
praise along with pious rites at the sacrifice, as (a man places) a kinsman in
(a prominent) position/
32 Milk-streams: the sweetly-flowing hymns.
Wilson remarks : 4 This is probably an ancient hymn, both by its repetitions
and combination of simplicity and obscurity/
7 Generate songs: by granting the prayers of the singers.
136 THE HYMNS OF [BOOK Fill
8 Sweet strains that glorify him play like waters speeding down
a slope,
Yea, him who in this song is called the Lord of Heaven;
9 Yea, who alone is called the Lord, the single Buler of the folk,
By worshippers seeking aid; may he joy in the draught.
10 Praise him, the Glorious, skilled in song, Lord of the two
victorious Bays:
They seek the worshipper's abode who bows in prayer.
11 Put forth thy strength: with dappled Steeds come, thou of
mighty intellect,
With swift Steeds to the sacrifice, for 'tis thy joy.
12 Grant wealth to those who praise thee, Lord of Heroes,
Mightiest Indra : give
Our princes everlasting fame and opulence.
13 1 call thee when the Sun is risen, I call thee at the noon of day :
With thy car-horses, Indra, come well-pleased to us.
14 Speed forward hither, come to us, rejoice thee in the milky
draught:
Spin out the thread of ancient time, as well is known.
15 If, Sakra, Vritra-slayer, thou be far away or near to us,
Or in the sea, thou art the guard of Soma juice.
16 Let songs we sing and Soma-dr8ps expressed by us make
Indra strong:
The tribes who bring oblations find delight in him.
17 Him sages longing for his aid, with offerings brought in eager
haste,
Him, even as branches, all mankind have made to grow.
18 At theTrikadrukas the Gods span sacrifice that stirred the mind:
May our songs strengthen him who still hath strengthened us.
19 When, true to duty, at due times the worshipper offers lauds
to thee,
They call him Purifier, Pure, and Wonderful.
14 Spin out the thread of ancient times: e extend the ancient sacrifice.'—
Wilson,
The due performance of sacrifice is regarded as an unbroken thread reaching
through a succession of Jlishis from ancient to modem times.
1 5 In the sea: in the firmament, or ocean of air.
17 All mankind: hsJiontfh. But see Muller, Vedic lli/mns, I. 310.
IS -4i the Trikadrukas: according to Sftyana these are the first three days
of the Abhiplava ceremony. According to some modern scholars they are
probably three peouliar Soma-vessels, or an oblation consisting of three offer¬
ings of Soma. Span sacrifice: see above note on 14. That stirred the mind:
that urged others to follow the example.
19 Him: a change of person, Indra being meant.
Hymn is.] tee riqvbda. i$7
20 That inind of Rudra, fresh and strong, moves conscious in the
ancient ways,
With reference whereto the wise have ordered this.
21 If thou elect to he my Friend drink of this sacrificial juice,
By help whereof we may subdue all enemies.
22 0 In Ira, Lover of the song, when shall thy praiser be most blest?
When wilt thou grant us wealth in herds of kine and steeds ?
23 And thy two highly-lauded Bays, strong stallions, draw thy
car who art
Untouched by age, most gladdening car for which we pray.
24 With ancient offerings we implore the Young*and Strong
whom many praise.
He from of old hath sat upon dear sacred grass.
25 Wax mighty, thou whom many laud for aids which Rishis
have extolled.
Pour down for us abundant food and guard us well.
26 0 Indra, Caster of the Stone, thou helpest him who praises thee:
From sacrifice I send to thee a mind-yoked hymn.
27 Hero, yoking for the Soma draught these Horses, sharers of
thy feast,
Thy Bay Steeds, Indra, fraught with wealth, consent to come.
28 Attendants on thy gloryf let the Rudras roar assent to thee,
And all the Marut companies come to the feast.
29 These his victorious followers hold in the heavens the place
they love,
Leagued in the heart of sacrifice, as well we know.
30 That we may long behold the light, what time the ordered
rite proceeds,
He duly measures, as he views, the sacrifice.
31 0 Indra, strong is this thy car, and strong are these Bay
Steeds of thine :
0 Satakratu, thou art strong, strong is our call.
20 Eave ordered this : song of praise, or holy ceremony.—Ludwig.
26 Mind-yoked : made ready by the poet’s mind, as a chariot—to which the
hymn is frequently compared—-is equipped for a journey,
28 The Rudras : the sons of Rudra, the Maruts.
29 The heart, literally navel, that is the central point, of sacrifice , is the
receptacle on which oblations are placed, or the uttaravedi or north altar.
31 Strong: hHshd .* as lias been noticed before (see I. 177. 2. 3.) some of
the Vedic poets delight in the repetition of this word and derivatives from the
same root. S&yana explains vrishd: as ‘showerer of benefits/ and Ludwig
translates it by f *stierltraftig/ strong as a bull. The original meaning of the
word is male, masculine, and, hence, strong.
138 TEE EYMN8 OF [BOOK VIII.
32 Strong is the press-stone, strong thy joy, strong is the flowing
Soma juice:
Strong is the rite thou furtherest, strong is our call.
33 As strong I call on thee the Strong, 0 Thunderer with thy
thousand aids:
For thou hast won the hymn of praise. Strong is our call.
HYMN XIV. Indra ,
If I, 0 Indra, were, like thee, the single Sovran of all wealth,
My worshipper should be rich in kine.
2 I should fee fain, 0 Lord of Power, to strengthen and enrich
the sage,
Were I the Lord of herds of kine.
3 To worshippers who press the juice thy goodness, Indra, is a
cow
Yielding in plenty kine and steeds.
4 None is there, Indra, God or man, to hinder thy munificence,
The wealth which, lauded, thou wilt give.
5 The sacrifice made Indra strong when he unrolled the earth,
and made
Himself a diadem in heaven.
6 Thine aid we claim, 0 Indra, thine who after thou hast waxen
great
Hast won all treasures for thine own.
7 In Soma’s ecstasy Indra spread the firmament and realms of
light,
When he cleft Vala limb from limb.
8 Showing the hidden he drave forth the covj^s for the Angirases,
And Vala he cast headlong down.
9 By Indra were the luminous realms of heaven established
and secured,
Firm and immovable from their place.
10 Indra, thy laud moves quickly like a joyous wave of water-
floods:
Bright shine the drops that gladden thee.
11 For thou, 0 Indra, art the God whom hymns and praises
magnify:
Thou blessest those who worship thee.
12 Let the two long-maned Bay Steeds bring Indra to drink the
Soma juice,
The Bountiful to our sacrifice.
JtYMN 15 .]
THE RIGVEDA .
m
13 With waters’ foam thou torest off, Indra, the head of Namuchi,
Subduing all contending hosts.
14 The Dasyus, when they fain would climb by magic arts and
mount to heaven,
Thou, Indra, castest down to earth.
15 As Soma-drinker conquering all, thou scatteredst to every side
Their settlement who poured no gifts.
HYMN XY. Indra.
Sing forth to him whom many men invoke, to him whom
many laud:
Invite the powerful Indra with your songs of praise.
2 Whose lofty might—-for doubly strong is he—supports the
heavens and earth,
And hills and plains and floods and light with manly power.
3 Such, Praised by many ! thou art King: alone thou smitest
Vritras dead,
To gain, 0 Indra, spoils of war and high renown.
4 We sing this strong and wild delight of thine which conquers
in the fray,
Which, Caster of the Stone ! gives room and shines like gold.
5 Wherewith thou also foundest lights for Ayu and for Manu’s
sake : •
Now joying in this sacred grass thou beamest forth.
6 This day too singers of the hymn praise, as of old, this might
of thine :
Win thou the waters day by day, thralls of the strong.
7 That lofty Indra-power of thine, thy strength and thine
intelligence,
Thy thunderbolt for which we long, the wish makes keen.
8 0 Indra, Heaven and Earth augment thy manly power and
thy renown:
The waters and the mountains stir and urge thee on.
9 Vishnu the lofty ruling Power, Varuna, Mitra sing thy praise:
In thee the Maruts 4 5 6 7 company have great delight.
IS With waters 1 foam: with a thunderbolt in the form of foam, according
to a later legend. See Lanmau, Sanskrit Reader, p. 875, who takes Namuchi
to be a waterspout in a lake, and c with foam ' to mean Accompanied by foam.’
4 Wild delight: Soma juice, the cause of thy rapture,
5 For Zyu md for Mww*9 Mfa »' that is for man. Ayu was the son of
Pururavas and Ur vast ~ . .
6 Thralls of the strong: controlled and imprisoned by Vritra.
7 The wish: our wishes expressed in prayer and praise,
THE HYMNS OF
146
[BOOK VILL
10 0 Indra, thou wast bom the Lord of men, most liberal of thy
gifts:
Excellent deeds for evermore are all thine own.
11 Ever, alone, 0 highly-praised, thou sendest Vritras to their
rest:
None else than Indra executes the mighty deed.
12 Though here and there, in varied hymns, Indra, men call on
thee for aid,
Still with our heroes fight and win the light of heaven.
13 Already have all forms of him entered our spacious dwelling-
place ^
For victory stir thou Indra, up, the Lord of Might.
HYMN XVI. Indra.
Praise Indra whom our songs must laud, sole Sovran of
mankind, the Chief
Most liberal who controlleth men.
2 In whom the hymns of praise delight, and all the glory-giving
songs,
Like the floods 5 longing for the sea.
3 Him I invite with eulogy, best King, effective in the fight,
Strong for the gain of mighty spoil.
4 Whose perfect ecstasies are wide, profound, victorious, and
give
Joy in the field where heroes win.
5 Him, when the spoils of war are staked, men call to he their
advocate:
They who have Indra win the day.
6 Men honour him with stirring songs, and magnify with solemn
rites: n
Indra is he who giveth ease.
7 Indra is Priest and Bishi, he is much invoked by many men,
And mighty by his mighty powers.
8 Meet to be lauded and invoked, true Hero with his deeds of
might,
Victorious even when alone.
33 All forms of him: the various qualities of Indra have been celebrated.
Stir thou: the Rishi addresses himself. Lord of Might: socMpatim : in
later literature, lord or husband of Sach? or his might personified and regarded
as his consort. * ' ‘
J I Irahni, mean-V- -t- «Ayana, greater than all. See VI.
. 7 > “e Brahman -who i. ■ . : <■ that is, Indra regarded as a
priest. Eishi; according t . V. •holder of all the Aryan race.’
THE IUGVE&A.
141
HYMN 17-3
9 The men, the people magnify that Indra with their S&ma songs,
With hymns and sacred eulogies:
10 Him who advances them to wealth, sends light to lead them
in the war,
And quells their foemen in the fray,
11 May he, the saviour much-invoked, may Indra bear us in a
ship
Safely beyond all enemies.
12 As such, 0 Indra. honour us with gifts of booty, further us.
And lead us to felicity.
HYMN XVII. • Indra.
Comb, we have pressed the juice for thee; 0 Indra, drink
this Soma here *.
Sit thou on this my sacred grass.
' 2 0 Indra, let thy long-maned Bays, yoked by prayer, bring
thee hitherw r ard:
Give ear and listen to our prayers.
3 We Soma-bearing Brahmans call thee Soma-drinker with thy
friend,
We, Indra, bringing Soma juice.
4 Come unto us who bring the juice, come unto this our eulogy,
Fair-visored ! drink thou ©f the juice.
5 I pour it down within thee, so through all thy members let it
spread :
Take with thy tongue the pleasant drink.
6 Sweet to thy body let it be, delicious be the savoury juice :
Sweet be the Soma to thine heart.
7 Like women, let this Soma-draught, invested with its robe,
approach, •
0 active Indra, close to thee.
8 Indra, transported with the juice, vast in his bulk, strong in
his neck
And stout arms, smites the Vritras down.
9 0 Indra, go thou forward, thou who rulest over all by might:
Thou Vritra-slayer slay the fiends.
1 0 Long be thy grasping-hook wherewith thou givest ample wealth
to him
Who sheds the j uice and worships thee.
S With thy friend: ludr&’s companion, the thunderbolt. 'With suitable
praise.’—Wilson.
7 Like women: dressed in white garments and moving slowly. Its robe:
the milk that colours it.
THE HYMNS OF
142
[BOOK VIII,
11 Here, Indra, is thy Soma-draught, made pure upon the sacred
grass:
Run hither, come and drink thereof.
12 Famed for thy radiance, worshipped well! this juice is shed
for thy delight: A
Thou art invoked, Akhandala !
13 To Kundap&yya, grandson’s son, grandson of Sringavrish! to
thee,
To him have I addressed my thought.
14 Strong pillar thou, Lord of the home ! armour of Soma-offerers :
The drop of Soma breaketh all the strongholds down, and
Indra is the Rishis’ Friend.
15 Holy Prid&kusanu, winner of the spoil, one eminent o’er many
men,
Lead on the wild horse Indra with his vigorous grasp forward
to drink the Soma juice.
HYMN - XVIII. Adityas,
Now let the mortal offer prayer to win the unexampled grace
Of these Adityas and their aid to cherish life.
12 Famed for thy radiance, --■-* *---.•7 ■ ,T ■» words thus rendered,
sc Xchigo and sttchipdjana, have i ■ ' explained by the Com¬
mentator, and their meaning is still uncertain. According to Sayan a, the
former may mean ‘thou whose cattle are strong/ or ‘thou whose radiance
is renowned,’ and the latter ‘ thou of renowned adoration * or * whose hymns
are. renowned ’ See Wilson’s note. Thou art invoked , Akhandala1 ; or, ‘Thou,
0 Destroyer, art invoked.’ This appellation of Indra does‘not occur again in
the IUgveda. See Muir, 0. S. Texts, XV. 190.
13 Kvndaplyya and Sringavrish appear here to be names of men. Accord¬
ing to S&yana, kirndapftyya is the name of a particular Soma-ceremony, and
the offspring of Sringavrish is Indra himself. ‘ (Indra), who wast the off¬
spring of Sringavrish, of whom the Jcundapdyya rite was the protector, (the
sages) have fixed (of old) their minds upon this ceremony.’ See Wilson’s
note who observes that * the construction is loose, and the explanation not
very satisfactory.’
14 Lord of the home ; apparently the householder who institutes the sacri¬
fice is addressed, he vdstoshpate grihapate.— S&yana. The JUshh' Friend:
mlnindm sakhd, the friend of the Munis, sages, saintly men or ascetics; of us
Itishis, according to S&ynna.
15 Friddkmdnu: I follow Ludwig in taking this to be the name of the
institutor of the sacrifice. According to S&yana who explains it as ‘lifting
up the head or back like a serpent,’ or ‘ to be propitiated, as a serpent is, with
gems, charms, medicaments, etc.,’ it is an epithet of Indra; and the leader
forward of Indra in the second line is the worshipper, understood. Grass-
mann banishes the last three stanzas to his Appendix as not originally form¬
ing part of the hymn.
1 Adityas: see I, 14. 3,
TBE RIG VET)A.
143
JffYMN 18.1
2 For not an enemy molests the paths which these Adityas tread;
Infallible guards, they strengthen us in happiness.
3 Now soon may Bhaga, Savitar, Yaruna, Mitra, Aryaman
Give us the shelter widely spread which we implore.
4 With Gods come thou whose fostering care none checks, O
Goddess Aditi
Come, dear to many, with the Lords who guard us well.
5 For well these Sons of Aditi know to keep enmities aloof:
Unrivalled, giving ample room, they save from woe.
6 Aditi guard our herd by day, Aditi, free from guile, by night,
Aditi, ever strengthening, save us from grief! *
7 And in the day our hymn is this: May Aditi come nigh to help,
With loving-kindness bring us weal and chase our foes.
8 And may the Asvins, the divine Pair of Physicians, send us
health:
May they remove iniquity and chase our foes.
9 May Agni bless us with his fires, and Surya warm us
pleasantly;
May the pure Wind breathe sweet on us, and chase our foes.
10 Drive ye disease and strife away, drive ye away malignity;
Adityas, keep us ever far from sore distress.
11 Remove from us the arr*w, keep famine, Adityas ! far away :
Keep enmities afar from us, Lords of all wealth 1
12 Now, 0 Adityas, grant to us the shelter that lets man go free,
Yea, even the sinner from his sin, ye Bounteous Gods!
13 Whatever mortal with the power of demons fain would
injure us,
May he, impetuous, suffer harm by his own deeds.
14 May sin o J ertal£e our human foe, the man who speaketh evil
things,
Him who would cause our misery, whose heart is false.
15 Gods, ye are with the simple ones, ye know each mortal in
your hearts :
Ye, Yasus, well discriminate the false and true.
16 Fain would we have the sheltering aid of mountains and of
water-floods :
Keep far from us iniquity, 0 Heaven and Earth.
17 So with auspicious sheltering aid do ye, 0 Yasus, carry us
Beyond all trouble and distress, borne in your ship.
4 With the Lords: s&rlhhth ; that is, the Gods.
13 With the pmoer of demons: ( from his diabolical nature/—Wilson.
144 TEfE HYMNS OF [BOOK VIIL
13 Adityas, ye Most Mighty Ones, grant to our children and
their seed
Extended term of life that they may live long days.
19 Sacrifice, 0 Adityas, is your inward monitor: be kind,
For in the bond of kindred we are bound to you.
20 The Maruts* high protecting aid, the Asvins, and the God
who saves,
Mitra and Varuna for weal we supplicate.
21 Grant us a home with triple guard, Aryaman, Mitra, Varuna !
Unthreatened, Maruts ! meet for praise, and filled with men.
22 And as we human beings, 0 Adityas, are akin to death,
Graciously lengthen ye our lives that we may live.
HYMN XIX. Agni.
Sing praise to him, the Lord of Light. The Gods have made
the God to be their messenger,
And sent oblation to the Gods.
2 Agni, the Bounteous Giver, bright with varied flames, laud
thou, 0 singer Sobhari—
Him who controls this sacred food with Soma blent, who hath
first claim to sacrifice.
3 Thee have we chosen skilfullest in sacrifice, Immortal Priest
among the Gods,
Wise finisher of this holy rite: • r
4 The Son of Strength, the bless&d, brightly-shining One, Agni
whose light is excellent.
May he by sacrifice win us in heaven the grace of Mitra,
Varuna, and the Floods.
5 The mortal who hath ministered to Agni with oblation, fuel,
ritual lore,
And reverence, skilled in sacrifice,
19 Your inward monitor: or near remembraacer, not suffering you to rest
until you have rewarded men for their devotions. Ludwig says that the
Mldh of the text is really hi ilah; For sacrifice, Adityas, is your nearest
dwelling-place, ^
20 The God who saves: Indra, who is especially the tutelary God of Aryans.
21 With triple guard ; or, triply defending or defended. According to
S&yana, protecting from heat, cold, and web ; or three-storeyed.
22 Alia to death; bom subject to death,
1 The~ Gods: in the first line are, according to Sfiyaaa, the priests, i, e. those
who praise : divyanti stuvanttti devd ritvijo ; but the word may be taken in
its ordinary signification. * ■ m *
5 Ritual lore: vtidena here can hardly mean, as S&yana explains it, i by
studying the Veda/ It may perhaps mean * by knowledge of the proper use
of the sacred formulas,’ or as 3VL Muller says, ‘ by the bundle of grass ’ used
in sacrifice. See Ane. S. Literature, p. 28, note, and p. 205.
HYMN 19.] THE RIG VEDA. H5
6 Verily swift to run are his fleet-footed steeds, and most re¬
splendent fame is his.
No trouble caused by Gods or wrought by mortal man from
any side o’ertaketh him.
7 r May we by thine own fires be well supplied with fire, 0 Son
of Strength, 0 Lord of Might;
Thou as our Friend hast worthy men.
8 Agni, who praises like a guest of friendly mind, is as a car
that brings us gear.
Also in thee is found perfect security: thou art the Sovran
Lord of wealth. *
9 That man, moreover, merits praise who brings, auspicious
Agni, sacrificial gifts:
May he win riches by his thoughts.
10 He for whose sacrifice thou standest up erect is prosperous
and rules o'er men.
He wins with coursers and with singers skilled in song : with
heroes he obtains the prize.
11 He in whose dwelling Agni is chief ornament, and, all-desired,
loves his laud well,
And zealously tends his offerings—
12 His, or the lauding sage% word, his, Son of Strength! who is
most prompt with sacred gifts,
Set thou beneath the Gods, Vasu, above mankind, the speech
of the intelligent.
13 He who with sacrificial gifts or homage bringeth very skilful
Agni nigh,
Or him who flashes fast with song,
li The mortal wlfo with blazing fuel, as his laws command,
adores the Perfect God,
Blest with his thoughts in splendour shall exceed all men, as
though he overpassed the floods.
15 Give us the splendour, Agni, which may overcome each
greedy fiend in our abode, *
The wrath of evil-hearted folk.
7 Hast worthy men: in us thy worshippers.
10 With coursers and with singers: is successful in ehariot-races and is
rewarded by the Gods for his sacrifices.
12 Set thou beneath the Gods and above manlcind t is said to mean * spread
through all the sky.’ The meaning of this and the preceding stanza is some r
what obscurely expressed.
* 14 The Perfect God: dditim, explained by Sftyana as ahhandaniyam,
indivisible, complete,
10
;146 THE HYMNS OF [BOOK V1IL
16 That, wherewith Mitra, Yaruna, and Aryaman, the Asvins,
Bhaga give us light,
That may we, by thy power finding best furtherance, worship,
0 Indra, helped by thee.
17 0 Agni, most devout are they, the sages who have set thee
Sage exceeding wise,
0 God, for men to look upon :
18 Who have arranged thine altar. Blessed God, at morn, brought
thine oblation, pressed the juice.
They by their deeds of strength have won them mighty
wealthy who have set all their hope in thee.
19 May Agni worshipped bring us bliss, may the gift, Blessed
One, and sacrifice bring bliss :
Yea, may our praises bring us bliss.
20 Show forth the mind that brings success in war with fiends,
wherewith thou conquerest in fight.
Bring down the many firm hopes of our enemies, and let us
vanquish with thine aid.
21 I praise with song the Friend of man, whom Gods sent down
to be herald and messenger,
Best worshipper, bearer of our gifts.
22 Thou unto sharp-toothed Agni,^ Young and Radiant God,
proclaimest with thy song the feast—
Agni, who for our sweet strains moulds heroic strength when
sacred oil is offered him,
23 While, served with sacrificial oil, now upward and now down¬
ward Agni moves his sword,
As doth the Asura his robe.
24: The God^ibhe Friend of man, who bears bur gifts to heaven,
the God witji his sweet-smelling mouth,
Distributes, skilled. In sacrifice, his precious things, Invoking
Priest, Immortal
25 Son of Strength, Agni, X thou wert the mortal, bright as
Mitra i worshipped with bur gifts !
And I were the Immortal God;
16 That: radiance or splendour.
• 20 Bringdown the many firm hopes: there is no substantive in the text,
and hopes, resolves, thoughts or something similar must be supplied.
21 The Friend of man: or mdnurhitam may mean ‘ him who was establish¬
ed by Manus.’
23 .Hi? sword: the flashing flame. The Asura: the Sun, according to
S&yana. Robe: outward form.
BYMN 1&.}
TEE RIO VEDA,
147
26 I would not give-thee up, Vasu, to calumny or misery, 0
Bounteous One.
My worshipper should feel no hunger or distress, nor, Agni,
should he live in sin.
27 Like a son cherished in his father’s house, let our oblation
rise unto the Gods.
28 With thine immediate aid may I, excellent Agni, ever gain
my wish,
A mortal with a God to help.
29 0 Agni. by thy wisdom, by thy bounties, by thy leading may
I gather wealth. #%
Excellent Agni, thou called my Providence : delight thou
to be liberal.
30 Agni, he conquers by thine aid that brings him store of noble
heroes and great strength,
Whose bond of friendship is thy choice.
31 Thy spark is black and crackling, kindled in due time,
0 Bounteous, it is taken up.
Thou art the dear Friend of the mighty Mornings: thou
shinest in glimmerings of the night.
32 We Sobharis have come to him, for succour, who is good to help
with thousand powers**
The Sovran, Trasadasyu’s Friend.
33 0 Agni, thou on whom all other fires depend, as branches on
the parent stem,
I make the treasures of the folk, like songs, mine own, while
I exalt thy sovran might.
34 The mortal whom, Adityas, ye, Guileless, lead to the farther bank
Of all the princes, Bounteous Ones !—
35 Whoe’er lie be, Man-ruling Kings! the Regent of the race of
men—
May we, 0 Mitra, Yaruna, and Aryaman, like him be further¬
ed of your law.
36 A gift of fifty female slaves hath Trasadasyu given me, Puru-
.kutsa’s son,
Most liberal, kind, lord of the brave.
26 In sin: such as neglect of the Gods in consequence of poverty.
33 The meaning of the second line appears to he : ‘ f praise Agni better
than other men. I overpower their hymns and secure for myself the rewards
which they were intended to obtain/
36 Female slaves: vadhUndm,: vadhit means usually a bride, a wife, a woman
in general, and here handmaids or female slaves, the wives or daughters of
conquered D&sas, appear to. be meant. According to von Roth, mares or ;
other female draught-animals are intended.
148 THE HYMNS OF [BOOK VIII.
37 And SyAva too for me led forth a strong steed at Suvastu’s •
ford:
A herd of three times seventy kine, good lord of gifts, he gave
to me.
HYMN XX. Maruts. ’
Let none, Swift Travellers ! check you : come hither, like-
spirited, stay not far away,
Ye benders even of what is firm.
2 Maruts, Bibhukshans, Budras, come ye with your cars strong-
fellied and exceeding bright.
Come, ye Aor whom we long, with food, to sacrifice, come ye
with love to Sobhari.
3 For well we know the vigorous might oi^Rudra’s Sons, the
Maruts, who are passing strong,
Swift Vishnu’s hand, who send the rain.
4 Islands are bursting forth and misery is stayed : the""heaven
and earbh are joined in one. :
Decked with bright rings, ye spread the broad expanses out,
when ye, Self-luminous, stirred yourselves.
5 Even things immovable shake and reel, the mountains and the
forest trees at your approach,
And the earth trembles as ye come.
6 To lend free course, 0 Maruts, to your furious rush, heaven
high and higher still gives way,
Where they, the Heroes mighty with their arms, display their
gleaming ornaments on their forms.
7 After their Godlike nature they, the bull-like Heroes, dazzling
and impetuous, wear
Great splendour as they show erect. *
37 Suvctstu is in all probability the Soastos of Arrian (Suwad or Swat) near
the K 6 ph§n or K&bul river. Kine: there is no substantive in the text. The
stanza, which has no comment in the printed edition, is very obscure and can
be only conjecturaily translated. See Ludwig’s Translation and Commentary,
I. 427; and IV. 380.
4 SAyana Beems to explain this verse, ‘ The islands fall asunder, the firmest
(trees) experience distress ; they (the winds) distress heaven and earth ; the
waters hurry onward, 0 bright weaponed, self-shining ones, when you agitate
them.’—E. B. C.’s note in Wilson’s Translation. The stanza is difficult.
I have followed, generally, Ludwig’s version. Islands; the higher unsub¬
merged grounds. Misery: caused by the preceding hot and dry weather.
Are joined in one: as the heavy rain obscures the horizon. Bright rings :
worn on the arms or the ankles or carried by the Maruts on their shoulders.
See I. 166. 9.
y 7 Bull-Mice: ti*■» — - * .7 - r - Hshapsavah is uncertain. Show erect:
ahrutajptavah is , : ■ •• ■■■., ■.
HYMN 20.]
THE MG VEDA.
149
8 The pivot of the Sobharis’ chariot within the golden box is
balmed with milk.
May they the Well-born, Mighty, kindred of the Cow, aid us
to food and to delight.
9 Bring, ye who sprinkle balmy drops, oblations to your vigorous
Marut company,
To those whose leader is the Bull.
•10 Come hither, 0 ye Maruts, on your strong-horsed car, solid in
, look, with solid naves.
Lightly like winged falcons, 0 ye Heroes, come, come to enjoy
our offerings.
r>
11 Their decoration is the same; their ornaments of gold are
bright upon their arms;
Their lances glitter splendidly.
12 They toil not to defend their bodies from attack, strong He¬
roes with their mighty arms.
Strong are your bows and strong the weapons in your cars,
and glory sits on every face.
* 13 Whose name extendeth like a sea, alone, resplendent, so that
all have joy in it,
And life-power like ancestral might.
14 Pay honour to these Maruts and sing praise to them, for of
the wheel-spokes of the car
Of these loud roarers none is last; this is their power, this
moves them to give mighty gifts.
15 Blest by your favouring help was he, 0 Maruts, at the earlier
flushings of the morn,
And even now shall he be blest.
16 The strong man to whose sacrifice, 0 Heroes, ye approach
that ye may taste thereof,
With glories and with war that winneth spoil shall gain great
bliss, ye Shakers of the world.
17 Even as Rudra’s Sons, the brood of the Creator Dyaus, the
Asura, desire,
0 Youthful Ones, so shall it be:
8 Box: the interior of the chariot. With milk: with fertilizing rain sent
by the Maruts. The Cow: Prism.
9 Ye who sprinkle balmy drops: priests who offer libations. Whose leader
is the Bull: whom Indra leads. Or, it may be, whose chariot is drawn by
bulls, as in the following Btanssa.
10 Solid in look: or with bull-like, or strong look.
14 None is last: no part of their chariot wheel is behind the rest in speed.
This moves them to give mighty gifts: or, this (characteristic belongs to them)
through greatness of their gifts.
15 He: your worshipper.
150 THE HYMNS OF [BOOK VHP
18 And these the bounteous, worthy of the Maruts who more
onward pouring down the rain—
Even for their sake, 0 Youthful Ones, with kindest heart take
us to you to be your own.
19 0 Sobhari, with newest song sing out unto the youthful puri¬
fying Bulls,
Even as a plougber to his steers.
20 Who, like a celebrated boxer, overcome the challengers in every
fight;
They who, like shining bulls, are most illustrious—honour
those Maruts with thy song.
21 Allied by common ancestry, ye Maruts, even the Cows, alike
in energy,
Lick, all by turns, each other’s head.
22 Even mortal man, ye Dancers breast-adorned with gold, attains
to brotherhood with you.
Mark ye and notice us, 0 Maruts; evermore your friendship
is secured to us.
23 0 Maruts, rich in noble gifts, bring us a portion of the Maruta'
medicine,
Ye Coursers who are Friends to us.
24 Haters of those who serve you ftot, bliss-bringers, bring us
bliss with those auspicious aids
Wherewith ye are victorious and guard Sindhu well, and suc¬
cour Krivi in his need,
25 Maruts, who rest on fair trimmed grass, what balm soever
Sindhu or Asikni hath,
Or mountains or the seas contain,
26 Ye carry on your bodies, ye who see it all: scfbless ns graciously
therewith.
Cast, Maruts, to the ground our sick man’s malady: replace
the dislocated limb.
18 The bounteous: the liberal institutors of sacrifice.
19 Purifying bulls: the strong Maruts who send the sweet rain.
21 Allied by common ancestry: as the offspring of Prism. The Cows : the
Maruts, Lick...each other's head: as they crowd together in their course.
According to S&yana, { the oows severally liok up the quarters of the sky.’
22 Ye Dancers: ye who dance through the air.
24 Krivi: the eponymus of a warrior tribe in the Fanj&b, in later times
combined with, or identical with the Panchalas. S&yana takes b'ivim here
to mean a well: 'with whioh you provided a well (for Gotama)/—Wilson.
25 Asikni: the ^oesines of Quintus Curtius, the Yeclio name of the Chandra-
bhdg&, the modern Chen&b.
26 Replace the dislocated limb: 're-establish his enfeebled frame.’—Wilson.
HYMN 21.]
THE Um VEDA
151
HYMN XXL Indra,
We call on thee, 0 Matchless One! We seeking help, posses¬
sing nothing firm ourselves,
Call on thee wonderful in fight:
2 On thee for aid in sacrifice. This youth of ours, the hold,
the mighty, hath gone forth.
We therefore, we thy friends, Indra, have chosen thee, free-
giver, as our Guardian God.
3 Come hither, for the drops are here, 0 Lord of corn-lands,
Lord of horses, Lord of kine:
Drink thou the Soma, Soma’s Lord!
4 For we the kinless singers have drawn hither thee, 0 Indra,
who hast numerous kin.
With all the forms thou hast, come thou of bull-like strength,
come near to drink the Soma juice.
Sitting like birds beside thy meath, mingled with milk, that
gladdeneth and exalteth thee,
Indra, to thee we sing aloud.
6 We speak to thee with this our reverential prayer. Why
art thou pondering yet awhile ?
Here are our wishes; thou art liberal, Lord of Bays ; we and
our hymns are present here.
7 For not in recent times alone, 0 Indra, Thunder-armed, have
we obtained thine aid.
Of old we knew thy plenteous wealth.
8 Hero, we knew thy friendship and thy rieh rewards: these,
Thunderer, now we crave of thee.
O Vasu, for all wealth that cometh of the kine, sharpen our
powers, fair-tfisored God.
9 Him who of old hath brought to us this and that blessing,
Mm I magnify for you,
Even Indra, 0 my friends, for help:
10 Borne by Bay Steeds, the Lord of heroes, ruling men, for it
is he who takes delight.
May Maghavan bestow on us his worshippers hundreds of
cattle and of steeds,
11 Hero, may we, with thee for Friend, withstand the man who .
pants against us in his wrath,
In fight with people rieh in kine.
12 May we be victors in the singer’s battle-song, and meet, the
wicked, Much-invoked!
2 This youth of ours; the noble who has instituted tb# a&edfiee,
152' THE HYMNS 0# [BOOK VI1L'
With heroes smite the foeman and show forth our strength.
0 Indra, further thou our thoughts.
13 0 Indra, from ail ancient time rivalless ever and compani¬
onless art thou :
Thou seekest comradeship in war.
14 Thou findest not the wealthy man to be thy friend: those
scorn thee who are flown with wine.
What time thou thunderest and gatherest, then thou, even as
a Father, art invoked.
15 0 Indra, let us not, like fools who waste their lives at home,
with friendship such as thine
Sit idly by the poured-out juice.
16 Giver of kine, may we not miss thy gracious gifts : let us not
rob thee of thine own.
Strip even the strong places of the foe, and bring : thy gifts
can never be made vain.
17 Indra or blest Sarasvati alone bosfcows such wealth, treasure
so great, or thou,
- 0 Chitra, on the worshipper.
18 Chitra is King, and only kinglings are the rest who dwell
beside Sarasvati.
He, like Parjanya with his rain, Jiath spread himself with
.. thousand, yea, with myriad gifts.
HYMN XXII. Asvimr.
Hitherward have I called to-day, for succour, that most
wondrous car
Which ye ascended, Asvins, ye whose paths are red, swift to
give ear, for Surya’s sake.
2 Car ever young, much longed-for, easily invqked, soon guided,
first in deeds of might,
Which waits and serves, 0 Sobhari, with benevolence, without
a rival or a foe.
13 Thou seekest comradeship in war: befriendest thy worshippers when
they need thine assistance in battle.
14 Gatkerest: the clouds. - M. Muller.
• 17 Chitra: the name of this king does not occur elsewhere in the Rigveda,
18 King: raji. Kinglings: rrfjaMK Parjanya: God of the rain-cloud,
regarded as the type of liberal beneficence.
1 Ye whose paths are red: mdravartani: this epithet of the Asvins is
variously explained; ‘having a path which causes weeping in battle/ or
*whose paths are praised/—>§:lyana ; e advancing on the path to battle.’—
Wilson; ‘ proceeding on terrible roads.’—Muir; ‘going on Rudra’e path.’—
Ludwig; ‘on your light path.’—Grassmanu ; ‘going on a reddish path.’—
Pischel. See Vedische Studien, I., pp. 15 and 55—60. For Stiryd's sake; who
chose the Asvins as her husbands. See J. 116,17.
THE BIG VEDA.
153
HYMN 22.]
3 These Asvins with our homage, these Two Omnipresent
Deities
Hitherward will we bring for kind help, these who seek the
dwelling of the worshipper.
4 One of your chariot wheels is moving swiftly round, one
speeds for you its onward course.
Like a milch-cow, 0 Lords of splendour, and with haste let
your benevolence come to us.
5 That chariot of yours which hath a triple seat and reins of
gold,
The famous car that traverseth the heaven and eeurth, thereon
Nasatyas, Asvins, come.
6 Ye with your plough, when favouring Manu with your help,
ploughed the first harvest in the sky.
As such will we exalt you, Lords of splendour, now, 0 Asvins,
with our prayer and praise.
7 Come to us, Lords of ample wealth, by paths of everlasting “Law,
Whereby to high dominion ye with mighty strength raised
Trikshi, Trasadasyu’s son.
8 This Soma pressed with stones is yours, ye Heroes, Lords of
plenteous wealth.
Approach to drink the Sofha, come, drink in the worshipper’s
abode.
9 0 Asvins, mount the chariot, mount the golden seat, ye who
are Lords of plenteous wealth,
And bring to us abundant food.
10 The aids wherewith ye helped Paktha and Adhrigu, and
Babhru severed from his friends,—
With those, 0 Asvins, come hither with speed and soon, and
heal whatever is diseased.
11 When we continually invoke the Asvins, the resistless, at this
time of day,
We lovers of' the song, with songs,
4 The movements of the two wheels are not very intelligibly described. See
I. 30. 19, and V. 73. 3 Like a milch-cow: a common type of liberality.
6 Ploughed the first harvest: first ploughed the ground aud sowed and
reaped: that is, taught, by example, men to do so. Cp. 1.117. 21: k Ploughing
and sowing barley, 0 ye Asvins, milking out food for men, ye wonder-workers,
Blasting away the Dasyu with your trumpet, ye have bestowed wide light
upon the Arya.’
7 Trikshi: see VT 46. 8.
10 PahthUj Adhrigu, and Babhru are said to have been kings.
154 • THE HYMNS OF IBOOK V1IL
12 Through these, ye Mighty Ones, come hither to my call which
brings .all blessings, wears all forms,—
Through Wiiich, All-present Heroes, lavishest of food ye
strengthened Krivi, come through these.
13 I speak to both of these as such, these Asvins whom I rever¬
ence at this time of day :
With homage we entreat them both.
14 Ye who are Lords of splendour, ye whose paths are red, at
eve, at morn, at sacrifice,
Give us not utterly as prey to mortal foe, ye Rudras, Lords
of ample wealth.
15 For bliss I call the blissful car, at morn the inseparable Asvins
with their car
I call, like Sobhari our sire.
16 Rapid as thought, and strong, and speeding to the joy, bring¬
ing your swiftly-coming help,
Be to us a protection even from far away, Lords of great wealth,
with many aids.
17 Come, Wonder-Workers, to our home, our home* 0 Asvins,
rich in cattle, steeds, and gold,
Chief drinkers of the Soma’s juice !
18 Choice-worthy strength, heroic, firm and excellent, uninjured
by the Rakshas foe,
At this your coming nigh, ye Lords of ample wealth and all
good things, may we obtain.
HYMN XXIII. Agni.
Worship thou J&tavedas, pray to him who willingly accepts,
Whose smoke wanders at will, and none may grasp his flame.
2 Thou, all men’s friend, Visvamanas, exaltest Agni with thy
song,
The Giver, and his flames with which no cars contend.
3 Whose resolute assault, to win vigour and food, deserves our
praise,—
12 Krivi: see VIII. 20. 24.
14 Ye JRudrcis: ye red-hued or bright Gods.
17 Mich in cattle: proleptic j which your coming will make rich.
The Rishi is Visvamanas the son of Vyasva.
1 Who willingly accepts: prativyhm: according to S&yana, ‘ disposed to
encounter enemies.’
2 The second line is difficult, as the adjective vishpardhasah stands without-
a substantive and may be either the accusative plural or the genitive singular ;
f who is the giver of chariots to the unenvious (worshipper).’—Wihon.
3 Assault: on the oblations which the fire consumes. .
HYMN 23.]
THE RIG VEDA.
U6
Through whose discovering power the priest obtaineth
wealth.
4 Up springs the imperishable flame, the flame of the Reful¬
gent One
Most bright, with glowing jaws and glory in his train.
5 Skilled in fair sacrifice, extolled, arise in Godlike loveliness,
Shining with lofty splendour, with effulgent light.
6 Called straight to our oblations, come, 0 Agni, through our
eulogies,
As thou hast been our envoy bearing up our gifts.
7 I call your Agni, from of old Invoking Priest of living men :
Him with this song I laud and magnify for you.
8 Whom, wondrous wise, they animate with solemn rites and
his fair form,
Kind as a friend to men who keep the holy Law.
9 Him, true to Law, who perfecteth the sacrifice, Law-loving
ones !
Ye with your song have gratified in the place of prayer.
10 May all our sacrifices go to him the truest Angiras,
Who is among mankind the most illustrious Priest.
11 Imperishable Agni, thinerare all these high enkindled lights,
Like horses and like stallions showing forth their strength.
12 So give us, Lord of Power and Might, riches combined with
hero strength,
And guard us with our sons and grandsons in our frays.
13 Soon as the eager Lord of men is friendly unto Manu’s race,
Agni averteth from us all the demon host.
14 0 Hero Agni, LOrd of men, on hearing this new laud of mine,
Bum down the Rakshasas, enchanters, with thy flame.
15 No mortal foe can e’er prevail by arts of magic over him
Who serveth Agni well with sacrificial gifts.
16 Vyasva the sage, who sought the Bull, hath won thee, finder
of good things:
As such may we enkindle thee for ample wealth.
17 Usana K&vya stablished thee, 0 Agni, as Invoking Priest:
Thee, J&tavedas, Sacrificing Priest for man.
9 Lam-loving ones ; * pious worshippers.’—Wilson. Have gratified ; or
must gratify.
16 Who sought the Bull: the strong Agni. According to S&yana, ‘the
showerer (of rain),’
17 Usan&Kdvya: see Vol. I., Index.
156
THE HYMNS OF [BOOK VIII.
18 All Deities of one accord appointed thee their messenger:
Thou, God, through hearing, hadst first claim to sacrifice.
19 Him may the mortal hero make his own immortal messenger,
Far-spreading, Purifier, him whose path is black.
20 With lifted ladles let us call him splendid with his brilliant
flame,
Men’s ancient Agni, wasting not, adorable.
21 The man who pays the worship due to him with sacrificial gifts
Obtains both plenteous nourishment and hero fame.
22 To Jatavedas Agni, chief in sacrifices, first of all
With hofnage goes the ladle rich with sacred gifts.
23 Even as Vyasva did, may we with these most high and liberal
hymns
Pay worship unto Agni of the splendid flame.
24 How sing, as Sthurayfipa sang, with lauds to him who spread-
eth far,
To Agni of the home, 0 Bishi, Vyasva’s son.
25 As welcome guest of human kind, as offspring of the forest
kings,
The sages worship ancient Agni for his aid.
26 For men’s oblations brought to ljim who is the mighty Lord
of all,
Sit, Agni, mid our homage, on the sacred grass.
27 Grant us abundant treasures, grant the opulence which many
crave,
With store of heroes, progeny, and high renown.
28 Agni, Most Youthful of the Gods, send evermore the gift of
wealth •
Unto VarosusMman and to all his folk.
29 A mighty Conqueror art thou, 0 Agni, so disclose to us
Food in our herds of kine and gain of ample wealth.
30 Thou, Agni, art a glorious God : bring hither Mitra, Yaruna,
Imperial Sovrans, holy-minded, true to Law.
18 Through hearing: and, by causing the Gods to hear, men's prayers,
24 StMraytipa; said by S&yana to be the name of a Rishi.
25 Forest Icings: tall trees, or trees in general.
28 Yarosushdman : I follow the St. Petersburg Lexicon in joining varo to
sushUmne and taking the whole as one word and the name of a chief. Ludwig
translates somewhat as follows : f Agni, send quickly to the folk who know
the goodly Sftman well, the gift of wealth, for ever, Youngest God 1 to all.*
But in a later volume of his work (III. p. 162) he comes to the conclusion
that Sush&man is a proper name, and that varo (which may, he thinks, be an
interjection) must not be combined with it.
HYMN 24.]
157
THE RIG VEDA,
HYMN XXIV. Indr a.
Companions, let us learn a prayer to Indra whom the thunder
arms,
To glorify your bold and most heroic Friend.
2 For thou by slaying Vritra art the Yritra-slayer, famed for
might.
Thou, Hero, in rich gifts surpassest wealthy chiefs.
3 As such, when glorified, bring us riches of very wondrous
fame,
Set in the highest rank, Wealth-giver, Lord of Bays !
4 Yea, Indra, thou disclosest that preeminent dear wealth of
men :
Boldly, 0 Bold One, glorified, bring it to us.
5 The workers of destruction stay neither thy right hand nor
thy left:
Nor hosts that press about thee, Lord of Bays, in fight.
6 0 Thunder-armed, I come with songs to thee as to a stall
with kine:
Fulfil the wish and thought of him who sings thy praise.
7 Chief Vritra-slayer, through the hymn of Yisvamanas think
of all,
All that concerneth us, Excellent, Mighty Guide.
8 May we, 0 Yritra-slayer, 0 Hero, find this thy newest boon,
Longed-for, and excellent, thou who art much invoked !
9 0 Indra, Dancer, Much-invoked ! as thy great power is un¬
surpassed,
So be thy bounty to the worshipper unchecked.
10 Most Mighty, most heroic One, for mighty bounty fill thee full.
Though strong, strengthen thyself to win wealth, Maghavan 1
110 Thunderer, never have our prayers gone forth to any God
but thee :
So help us, Maghavan, with thine assistance now.
12 For, Dancer, verily I find none else for bounty, saving thee,
For splendid wealth and power, thou Lover of the Song.
13 For Indra pour ye out the drops ; meath blent with Soma let
him drink :
With bounty and with majesty will he further us.
9 j Dancer: of the dance of war. According to S&yana, * dancer, or who
cause? to dance, i, e. agitator, exciter, from Indra’s faculty of internal impulse
in all beings. 1 —Wilson.
158 THM HYMNS OF [BOOK Vllh
14 I spake to the Bay Coursers’ Lord, to him who gives ability:
Now hear the son of Asva as he praises thee.
15 Never was ally Hero born before thee mightier than thou.:
None certainly like thee in goodness and in wealth.
16 0 ministering priest, pour out of the sweet juice what glad¬
dens most:
So is the Hero praised who ever prospers us.
17 Indra, whom Tawny Coursers bear, praise such as thine,
preeminent,
None by his power or by his goodness hath attained.
18 We, seeking glory, have invoked this Master of all power and
might
Who must be glorified by constant sacrifice.
19 Come, sing we praise to Indra, friends, the Hero who deserves
the laud,
Him who with none to aid overcomes all tribes of men.
20 To him who wins the kine, who keeps no cattle back, Celes¬
tial God,
Speak wondrous speech more sweet than butter and than
meath.
21 Whose hero powers are measureless, whose bounty ne'er may
be surpassed, 0
Whose liberality, like light, is over all.
22 As Vyasva did, praise Indra, praise the Strong unfluctuating
Guide,
Who gives the foe's possessions to the worshipper.
23 Now, son of Vyasva, praise thou him who to the tenth time
still is new,
The very Wise, whom living men must glorify.
24 Thou knowest, Indra, Thunder-armed, how to avoid destructive
powers,
As one secure from pitfalls each returning day.
14 Son of Asva: i, e. of Vyasva, the Rishi Yi;vamanas.
20 Who keeps no cattle hack: either literally who aids his worshippers to
win cattle in their raids and gives them all the booty ; or, who sends forth all
the kine or rays of light that he has recovered from the powers ox darkness.
According to S&yana, ‘ who rejects no praise,’
23 Who to the tenth time still is neio: continnally renews his liberality to
us. This seems to be the meaning of the dasamam ndvam (tenth-new) of the
text. Sftvana explains differently: * who is the tenth (of the pervading vital
principles), the adorable.’
24 Destructive powers; the plural of Nirriti, Death or Destruction; I
adopt Ludwig’s interpretation of the second line.
BYMN 25.] ' THE RIG VEDA. 159
25 O Indra, bring that aid wherewith of old, Most Wondrous!
thou didst slay
His foes for active Kutsa : send it down to us.
26 So now we seek thee fresh in might, Most Wonderful in act!
for gain :
For thou art he who conquers all our foes for us.
27 Who will set free from ruinous woe, or Arya on the Seven
Streams:
0 valiant Hero, bend the Dasa’s weapon dow T n.
28 As to Varosushaman thou broughtest great riches, for their
gain,
To Vyasva’s sons, Blest Lady, rich in ample wealth l ’
29 Let Narya’s sacrificial meed reach Vyasva’s Soma-bearing sons :
In hundreds and in thousands be the great reward.
30 If one should ask thee, Where is he who sacrificed? Whither
lookest thou %
Like Vala he hath passed away and dwelleth now on Gomati.
HYMN XXY. Mitra-Varuna.
I worship you who guard this All, Gods holiest among the
Gods,
You, faithful to the Law,*wkose power is sanctified.
2 So, too, like charioteers are they, Mitra and sapient Yaruna,
Sons high-born from of old, whose holy laws stand fast.
3 These Twain, possessors of all wealth, most glorious, for
supremest sway
Aditi, Mighty Mother, true to Law, brought forth.
27 2vya on the Sever?Streams: from any Aryan enemy in the land of the
Seven Rivers, probably the Indus, the five rivers of the Panj&b, and the
Kubhft,
28 Varosushdman: see VIII. 23. 28. Blest Lady; Ushas or Dawn is
addressed. .
29 Ndrya's sacrificial meed; N&rya appears to be the name of the mstztutor
of the sacrifice.
30 Ludwig observes: * This stanza clearly refers to the greatness of the
reward given by Mrya, and its - r : here vn so many cows (presented
fey N&rya) that one might think, .: ; : : : - ^ .• • ■. of the sacrifice, Vala had
given up his cows [which he had stolen from the Gods, and hidden In a cave],
and taken his departure. 1 Ushas says also, 4 my cows are quite superfluous
here, and I will drive them away to some other place/ The Btanza is addressed
to Ushas, and the second line is the answer she is to give to the question
contained in the first. Gomati: some affluent of the Indus, which m later
times lent its name to the Gomati, or Gumti, which flows through Oudh and
falls into the Ganges.
2 Charioteers: furthers of eternal Law. See VII. 66. 12.
160 THE HYMNS OF [BOOK VIII
4 Great Varuna and Mitra, Gods, Asuras and imperial Lords, ,
True to Eternal Law proclaim the high decree.
5 The offspring of a lofty Power, Daksha’s Two Sons exceeding
strong,
Who, Lords of flowing rain, dwell in the place of food.
6 Ye who have gathered up your gifts, celestial and terrestrial
food,
Let your rain come to us fraught with the mist of heaven.
7 The Twain, who from the lofty sky seem to look down on
herds below,
Holy^ imperial Lords, are set to be revei'ed.
8 They, true to Law, exceeding strong, have sat them down
for sovran rule:
Princes whose laws stand fast, they have obtained their sway.
9 Pathfinders even better than the eye, with unobstructed sight,
Even when they close their lids, observant, they perceive.
10 So may the Goddess Aditi, may the Nasatyas guard us well*>
The Maruts guard us well, endowed with mighty strength.
11 Do ye, 0 Bounteous Gods, protect our dwelling-place by day
and night:
With you for our defenders may^ve go unharmed.
12 May we, unharmed, serve bountiful Vishnu, the God who
slayeth none:
Self-moving Sindhu hear and he the first to mark.
13 This sure protection we elect, desirable and reaching far,
Which Mitra, Varuna, and Aryaman afford.
14 And may the Sindhu of the floods, the Maruts, and the Asvin
Pair, *
Boon Indra, and boon Vishnu have one mind with us.
15 Because these warring Heroes stay the enmity of every foe,
As the fierce water-flood repels the furious ones.
16 Here this one God, the Lord of men, looks forth exceeding far
and wide:
And we, for your advantage, keep his holy laws.
17 We keep the old accustomed laws, the statutes of supremacy,
The long-known laws of Mitra and of Varuna.
6 Dahsha s Two Sons: or sons of power or energy, according to S&yana,
Dakslia. as a creative power, is frequently associated with Aditi. Place of
food: heaven from which the food-producing rain comes.
12 Sindhu: the Indus. According to vS&yaria, Vishnu who causes wealth
to flow to his woi shippers.
HYMN 26.] TEE RIQVEDA. Ul
18 He who hath measured with his ray the boundaries of heaven
and earth,
And with his majesty hath filled the two worlds full,
19 Surya hath spread his light aloft up to the region of the sky,
Like Agni all aflame when gifts are offered him.
20 With him who sits afar the word is lord of food that comes
from kine,
Controller of the gift of unempoisoned food.
21 So unto Surya, Heaven, and Earth at morning and at eve I
speak.
Bringing enjoyments.ever rise thou up for us. # .
22 From Ukshany&yana a bay, from Harayana a white steed,
And from Sush&man we obtained a harnessed car.
23 These two shall bring me further gain of troops of tawny-
coloured steeds,
The carriers shall they be of active men of war.
24 And the two sages have I gained who hold the reins and bear
the whip,
And the two great strong coursers, with my newest song.
HYMN XXVI. Asvlns.
3 I call your chariot to receive united praise mid princely
men,
Strong Gods who pour down wealth, of never vanquished
might*
2 Ye to Varosushaman come, Nasatyas, for this glorious rite,
With your protecting aid, Strong Gods, who pour down wealth.
20 Varuna has only to command and men have milk and wholesome food.
SAyana explains differently: ‘ Raise your voice in the spacious hall of sacrifice
to him who is lord over food derived from cattle/—Wilson.
21 Thou: Surya, that is, according to SAyaua, Mitra and Varuna in Sflrya’s
shape.
22 Sushdman : here without Varo , the prefix or interjection or whatever it
may be. See VIII. 23. 28.
23 These two : horses.
24 Two sages: vljprd: the meaning is uncertain. According to S Ay an a the
word is an epithet of f coursers’: 1 sagacious/—Wilson.' Ludwig thinks that
the grooms (probably enslaved enemies) are ironically called sages, or as he
translates, BrAhmans. Dr. Muir translates the stanza differently : c I have
celebrated at the same time with a new hymn, these two sages and mighty
[princes], strong, swift, and carrying whips.’ Bub this rendering has little to
recommend it. ——
* I Princely men: the S&ris or institutes of the sacrifice.
2 Yarosushdman : see VIII. 23. 28. Who pour down wealth,: vrishanvasti;
see IV. 50. 10, note.
n
162
TEE HYMNS OF
[BOOK Till
3 So with, oblations we invoke you, rich in ample wealth, to-day,
When night hath passed, 0 ye who send us plenteous food.
4 0 Asvins, Heroes, let your car, famed, best to travel, come to us,
And, for his glory, mark your zealous servant’s lauds.
5 Asvins, who send us precious gifts, even when offended, think
of him:
For ye, 0 Rudras, lead us safe beyond our foes.
6 For, Wonder-Workers, with fleet steeds ye fly completely
round this All,
Stirring our thoughts, ye Lords of splendour, boney-hued.
7 With all-sustaining opulence, Asvins, come hitherward to us,
Ye rich and noble Heroes, ne’er to be o’erthrown.
8 *To welcome this mine offeidng, 0 ye Indralike N&satyas, come
As Gods of best accord this day with other Gods.
9 For we, like Yyasva, lifting up our vnice like oxen, call on you:
With all your loving kindness, Sages, come to us,
10 0 Rishi, laud the Asvins well. Will they not listen to thy call 1
Wiil they not burn the Panis who are nearer them ?
110 Heroes, listen to the son of Yyasva, and regard me here,
Varuna, Mitra, Aryaman, of one accord.
1 2 Gods whom we yearn for, of your gifts, of what ye bring to
us, bestow
By princes' hands on me, ye Mighty, day by day.
13 Him whom your sacrifices clothe, even as a woman with her robe,
The Asvins help to glory honouring him well.
14 Whoso regards your care of men as succour widest in its reach,
About his dwelling go, ye Asvins, loving us.
15 Gome to us ye who pour down wealth, qome to the home
which men must guard :
Like shafts, ye are made meet for sacrifice by song.
16 Most fetching of all calls, the laud, as envoy, Heroes, called
to you:
Be it your own, 0 Asvin Pair.
17 Be ye in yonder sea of heaven, or joying in the home of food,
Listen to me, Immortal Ones.
5 Rudras: bright Gods.
6 Honey-hued: madhuvarnd : ‘of fascinating complexion.’—Wilson.
15 Like shafts ; as arrows are sharpened for their work, so the Asvins are
prepared for the sacrifice by the Rishi’s hymn. The word vishudrtihd, ex¬
plained by S£yana as two arrows, is difficult, and other readings and explana¬
tions have been suggested.
EYMX 27 .] TEE RWVEDA. 163
18 This river with his lucid flow attracts you, more than all the
streams,—
Even Sindhu with his path of gold.
19 0 Asvins, with that glorious fame come hither, through our
brilliant song,
Come ye whose wsgrs are marked with light;-
20 Harness the steeds who^i^^b^car, 0 Yasu, bring the well-
fed pair. ~
O thou of our meath: come unto] our drink-
^ -offerings.
-121 Wonderful Vayu, Lord of Eight, thou who art Tvashtar’s son-
in-law, *
Thy saving succour we elect.
22 To Tvashtar’s son-in-law we pray for wealth whereof he hath
control:
For glory we seek V&yu, men with juice effused.
23 From heaven, auspicious Vayu, come; drive hither with thy
noble steeds:
Come on thy mighty car with wide-extending seat.
24 We call thee to the homes of men, thee wealthiest in noble
food,
And liberal as a press-stone with a horsed back.
25 So, glad and joyful in thine heart, do thou, God, Y&yu, first
of all
Vouchsafe us water, strength, and thought.
HYMN XXVII. Visvedevas,
Chief .Priest is Agni at the laud, as stones and grass at sacri¬
fice :
With song I seek the Maruts, Brahmanaspati, Gods for help
much to be desired.
18 With his lucid flow: svetayfivart: taken by Say an a as (he name of a river.
21 Tvashtar's son-in-law: the Commentators give no satisfactory explanation.
SaranyO, Tvashtar’s daughter, was the wife of Vivasv&n, who cannot be identi¬
fied with V4yu." See Hillebrandt, Vedische Mythologies I. p. 521.
24 The second line is difficult. The press-sfcone which produces the Soma
juice which makes the Gods bountiful is regarded as a type of liberality;
it may be called literally, horse-backcd, because it bears its
load of Soma ': a i‘ >rse. ‘ Sharp-backed’, ‘ with sharp ridges’, as
suggested by Pischel, gives a better meaning.
1 Chief Priest: according to Sftyana, jpurdhitah here is taken in its primary
sense of ‘ placed in front/ that is, set by the priests on the uttaravedi or
northern altar or fire-receptacle. The laud: ulcthd: a kind of religious service
consisting of the recitation of certain eulogistic verses.
m THE HYMNS OF [BOOK VUl
, 2 I sing to cattle and to Earth, to trees, to Dawns, to Night, to
plants.
0 all ye Vasus, ye possessors of all wealth, be ye the further¬
ed of our thoughts.
3 Forth go,^ with Agni, to the Gods our sacrifice of ancient use,
To the A dityas, Varuna whose Law stands fast, and the all-
lightening Marut troop. m
4 Lords of all wealth, may they be su-ongtheners of man, de¬
stroyers of his enemies.
Lords of all wealth, do ye, with guards which none may harm,
preserve our dwelling free from foes.
5 Come to *us with one mind to-day, come to us all with one
accord,
Maruts with holy song, and, Goddess Aditi, Mighty One, to our
house and home.
6 Send us delightful things, ye Maruts, on your steeds: come
,.ye, 0 Mitra, to our gifts.
Let Indra, Varuna, and the Adityas sit, swift Heroes, on our
sacred grass.
( 7 We who have trimmed the grass for you, and set the banquet
in array,
And pressed the Soma, call you, Varuna, like men, with sacri¬
ficial fires aflame. »
8 0 Maruts, Vishnu, Asvins, Pushan, haste away with minds
turned hitherward to me.
Let the Strong Indra, famed as Vritra’s slayer, come first with
. the winners of the spoil.
9 Ye Guileless Gods, bestow on us a refuge strong on every side,
A sure protection, Vasus, unassailable from near at hand or
from afar. *
10 Kinship have I with you, and close alliance, 0 ye Gods, de¬
stroyers of our foes.
Call us to our prosperity of former days, and soon to new felicity.
11 For new have I sent forth to ydu, that I may win a fair reward,
Lords of all wealth, with homage, this my song of praise like
a milch-cow that faileth not.
2 1 sirig to: or I glorify, in order that 1 may win or propitiate them.
6 Come ye, 0 Mitra: Varuna and Aryaman being understood.
7 Like men: manushvdt: or after the manner of Manus.
11 Like a mihh-cov) that faileth not: the meaning of dnydm here is some¬
what uncertain. S&yana-explains it by adrwhfapilwdm, unprecedented, and
Grassmann by. 4 a stream that never dries up-.’ I have adopted Ludwig’s
•interpretation.
THE MOVED A,
BTtMN 27.]
16 ^
12 Excellent Savitar hath mounted up on high for you, ye sure
and careful Guides.
Bipeds and quadrupeds, with several hopes and aims/and
birds have settled to their tasks.
13 Singing their praise with Godlike thought let us invoke each
God for grace,
Each God to bring you help, each God to strengthen you.
14 Eor of one spirit are the Gods with mortal man, co-sharers ail
of gracious gifts.
May they increase our strength hereafter and to-day, provid¬
ing ease and ample room. #
15 1 laud you, 0 ye Guileless Gods, here where we meet to render
praise.
None, Varuna and Mitra, harms the mortal man who honours
and obeys your laws. .
16 He makes his house endure, he gathers plenteous food who
pays obedience to your will.
Born in his sons anew he spreads as Law commands, and pros¬
pers every way unharmed.
17 E’en without war he gathers wealth, and goes his way oh
pleasant paths,
Whom Mitra, Varuna, and Aryaman protect, sharing the gift,
of one accord.
18 E'en on the plain for him ye make a sloping path, an easy
way where road is none : .
And far away from him the ineffectual shaft must vanish,
shot at him iu vain.
19 If ye appoint the rite to-day, kind Bulers, when the Sun as¬
cends, •
Lords of all wealth, at sunset or at ‘waking-time, or be it ak
the noon of day,
20 Or, Asuras, when ye have sheltered the worshipper who goes
to sacrifice, at eve,
* May we, 0 Vasus, ye possessors of all wealth, come'then into
the midst of you.
21 If ye to-day at sunrise, or at noon, or in the gloom of eve,
Lords of all riches, give fair treasure to the man, the wise
man who hath sacrificed,
22 Then we, imperial Bulers, claim of you this boon, your wide
protection, as a son.
May we, Adityas, offering holy gifts, obtain that which shall
bring us greater bliss.
m
THE HYMNS OF
IBOOK VIII.
HYMN XXVIII. Visvedevaa.
The Thirty Gods and Three besides, whose seat hath been the
sacred grass,
From time of old have found and gained.
2 Varuna, Mitra, Aryaman, Agnis, with Consorts, sending boons,
To whom our Vashat! is addressed :
3 These are our guardians in the west, and northward here, and
in the south,
And on the east, with all the tribe.
4 Even as the Gods desire so verily shall it be. None minisheth
this poorer of theirs,
No demon, and no mortal man.
5 The Seven carry seven spears ; seven are the splendours they
possess,
And seven the glories they assume.
HYMN XXIX. Visvedevaa.
One is a youth brown, active, manifold: he decks the golden
one with ornament.
2 Another, luminous, occupies the place of sacrifice, Sage, among
the Gods.
3 One brandishes in his hand an ircsn knife, firm, in his seat
amid the Deities.
4 Another holds the thunderbolt, wherewith he slays the Vritras,
resting in his band.
1 Thirty Gods and Three: see I. 139. 11.
2 Agnis; Agni in his various forms and under different names. With Con¬
sorts: with the G-n&3, Celestial Dames, wives of the GSds. Vashat I- the ex¬
clamation made when the oblation is offered.
4 No demon and no mortal man: or no mortal who presents no offerings
to the Gods.
5 The Seven: the Maruts, seven, or seven times nine, or seven times seven
in number. S&yaoa mentions the legend of their birth, which will be found
in the Rdmdyana, Book I., Cantos 46, 47. The meaning is merely that the
Maruts carry lances, that is, their lightnings, and are splendidly adorned.
See I. 37. The connexion of this stanza with the preceding is not obvious.
1 One: Soma. ‘ The yellow Soma juice is itself an ornament to the gold on
the finger (Atharvaveda, XVIII. 3. 18, hiranyapftv&h) of the priest.’—Ludwig.
According to others, Soma as the Moon is intended, who ‘ decorates (himself)
with golden ornaments.’—Wilson.
% Another, luminous: Agni,
3 One brandishes : Tvashtar, as the Artificer of the Gods.
4 Another holds the thunderbolt : Indra.
HYMN 31*] THE RIGVEDA. 167
5 Another bears a pointed weapon: bright is lie, and strong,
with healing medicines.
6 Another, thief-like, watches well the ways, and knows the
places where the treasures lie.
7 Another with his mighty stride hath made his three steps
thither where the Gods rejoice.
8 Two with one Dame ride on with wingM steeds, and journey
forth like travellers on their way.
9 Two, highest, in the heavens have set their seat, worshipped
with holy oil, Imperial Kings.
10 Some, singing lauds, conceived the Sama-hymn,* great hymn
whereby they caused the Sun to shine.
HYMN XXX Visvedeva*.
Not one of you, ye Gods, is small, none of you is a feeble
child :
All of you, verily, are great.
2 Thus be ye lauded, ye destroyers of the foe, ye Three-and-
Thirty Deities,
The Gods of man, the Holy Ones.
• 3 As such defend and succour us, with benedictions speak to us :
Lead us not from our fathers’ and from Manu’s path into the
distance far away. *
4 Ye Deities who stay with us, and all ye Gods of all mankind,
Give us your wide protection, give shelter for cattle and for
steed.
HYMN XXXI. Various Deities.
That Brahman pleasesIndra well, who worships, sacrifices, pour#
Libation, and prepares the meal.
5 Another : Budra. See I. 43. 4.
6 Another: Pushan. See I. 42.
7 Another with his mighty, stride : Vishnu, Thither: to his station in the
height of heaven.
8 Two with one Dame: the Asvins with Suryft. See I. 116. 17.
9 Two, highest: Mitra and Varuna.
10 Some, singing lauds: the Angi rases, or, according to S&yana, the Airis.
* 2 Three-and~Thirty Deities: see I. 139. 11. The Gods of man: or, God
whom Manu worshipped, which interpretation is supported by stanza 3.
4 Who stay with us: or are present at this sacrifice.
1 Brahman: here any pious worshipper, not one of the regular professional
priests, but the institutor of sacrifice who during the ceremony may be re¬
garded as their chief. Prepares the meal: pampurod U Uikam pachati:, Way ana;
'cooks the cake which is an essential part of the animal /sacrifice, etc.
169 TEE HYMNS OP {BOON VIII.
2 Sakra protect? from woe the man who gives him sacrificial
cake
- And offers Soma blent ■with milk.
3 His chariot shall be glorious, sped by Gods, and mighty shall
he be,
Subduing all hostilities.
4 Each day that passes, in his house flows his libation, rich ia
. milk,
t Exhaustless, bringing progeny.
5 0 Gods, with constant draught of milk, husband and wife
with one accord
Press out 'and wash the Soma juice.
6 They gain sufficient food: they come united to the sacred grass,
And never do they fail in strength.
7 Never do they deny or seek to hide the favour of the Gods ;
They win high glory for themselves.
8 With sons and daughters by their side they reach their full
extent of life,
Both decked with ornaments of gold.
9' Serving the Immortal One with gifts of sacrificial meal and
wealth,
They satisfy the claims of love and^ay due honour to the Gods.
16 We claim protection from the Hills, we claim protection of
the Floods,
. Of him who stands by Yishnu’s side.
11 May Pushan come, and Bhaga, Lord of wealth, All-bounteous,
for our weal:
Broad be the path that leads to bliss: m
12 Aramati, and, free from foes, Yisva with spirit of a God,
And the Adityas ; peerless might.
13 Seeing that Mitra, Aryaman, and Yaruna are guarding us.
The paths of Law are fair to tread.
9 The Immortal One ; amvltdya ; Agni, or the Immortal (host), that is, the
Gods in general. According to Sftyana, { that they may obtain immortality
** (in their eons and descendants)/ They satisfy: tiiis pdda is considered by
some, on metrical and other grounds, to he an interpolation. According to-
Pische! (Vedische Studie », I. p. 178), the half»line refers to the beating and
preparation of the rough stalks of the Soma plant*
10 Of him who stands by Vishmfs side; of Vishnu and his associate Indra.
■—Ludwig.
12 Aramati; the Genius of Devotion, Vim; DyauB?—Ludwig. * AU
the worshippers/ according to S&yana.
JffYMN 82,] THE RIOTED A* W
14 I glorify with song, for wealth, Agni the God, the first
of you.
We honour as a well-loved Friend the God who prospereth
our fields,
15 As in all frays the hero, so jswift moves his car whom Gods
attend.
The man who, sacrificing, strives to win the heart of Deities
will conquer those who worship not.
16 Ne'er are ye injured, worshipper, presser of juice, or pious man.
The man who, sacrificing, strives to win the heart of Deities
will conquer those who worship not.
17 None in his action equals him, none holds him 1 2 3 4 5 ' far or keeps
him off.
The man who, sacrificing, strives to win the heart of Deities
will conquer those who worship not.
18 Such strength of heroes shall he his, such mastery of fleet-
foot steeds.
The man who, sacrificing, strives to win the heart of Deities
will conquer those who worship not.
HYMN XXXII. Iudra,
Kanvas, tell forth with song the deeds of Indra, the Im¬
petuous,
Wrought in the Soma's Wttd delight.
2 Strong God, he slew Anarsani, Sribinda, Pipru, and the fiend
Ahisuva, and loosed the floods.
3 Thou broughtest down the dwelling-place, the height of lofty
Arbuda.
That exploit, Indra, must be famed,
4 Bold, to your famous Soma I call the fair-visored God for aid,
’ Down like a torrent from the bill.
5 Rejoicing in the Soma-draughts, Hero, burst open, like a fort,
The stall of horses and of kine.
6 If my libation gladdens, if thou takest pleasure in my laud,
Gome with thy Godhead from afar.
14 Who prospereth our fields; hshetrasftdhasam: Sly ana explains kshetra
(the modern Hindf khet, a field), as sacrifice : ‘ the bountiful perfecter of the
sacrifice.*—Wilson.
1 The Impetuous: rijishinah: ‘ the drinker of the stale Soma,' —Wilson.
2 The fiend ; the D&sa, or savage. All the names are names of demons of
drought, of whom Pipru has been mentioned frequently in preceding Books.
3 Arbuda.: see I 51. 6 ; II. II. 20; 14. 4.
4 Like a torrent from the hill: ‘as (a traveller invokes) the water [from a
cloud.’—Wilson.
170 THE HYMNS OF [BOOK YIIL
7 0 Indra, Lover of the Song, the singers of thy praise are we :
0 Soma-drinker, quicken us.
8 And, taking thy delight with us, bring us still undiminshed
food:
Great is thy wealth, 0 Maghavan.
9 Make thou us rich in herds of kine, in steeds, in gold: let
us exert
Our strength in sacrificial gifts.
10 Let us call him to aid whose hands stretch far, to whom high
laud is due,
Who worketh well to succour us.
11 He, Satalcratu, even in fight acts as a Yritra-slayer still:
He gives his worshippers much wealth.
12 May he, this Sakra, strengthen us, Boon God who satisfies
our needs,
Indra, with all his saving helps.
13 To him, the mighty stream of wealth, the Soma-pres&er’s
rescuing Friend,
To Indra sing your song of praise;
14 Who bringeth what is great and firm, who winneth glory in
his wars,
Lord of vast wealth through po^er and might.
15 There liveth none to check or stay his energies and gracious
deeds:
Hone who can say, He giveth not.
16 No debt is due by Brahmans now, by active men who press
the juice: *
Well hath each Soma-draught been paid.
17 Sing ye to him who must be praised, say lauds to him who
must be praised,
Bring prayer to him who must be praised.
18 May he, unchecked, strong, meet for praise, bring hundreds,
thousands forth to light,
Indra who aids the worshipper.
19 Go with thy Godlike nature forth, go where the folk are
calling thee:
Drink, Indra, of the drops we pour.
, 11 j Satahratu: Lord of a Hundred Powers.
12 Sakra: the Mighty.
It) The Brahmans or worshippers have, by offering libations, discharged
their obligations to the Gods, and the Gods have repaid them, or will soon
repay them for their offerings.
18 Hundreds , thousands; countless treasures for us to enjoy.
HYMN 33 .]
Tm may eda.
171
20 Drink milky draughts which are thine own, this too which
was with Tugrya once,
This is it, Indra, that is thine.
21 Pass him who pours libations out in angry mood or after sin ;
Here drink the juice we offer thee.
22 Over the three great distances, past the Five Peoples go thy way,
0 Indra, noticing our voice.
23 Send forth thy ray like Sfirya; let my songs attract thee
hitherward
Like waters gathering to the vale.
24 How to the Hero fair of cheek, Adhvaryu, pour the Soma forth ;
Bring of the juice that he may drink :
25 Who cleft the water-cloud in twain, loosed rivers for their
downward flow,
And set the ripe milk in the kine.
26 He, meet for praise, slew Vritra, slew Ahlsuva, t^rnavShha’s son,
And pierced through Arbuda with frost.
27 To him your matchless Mighty One, unconquerable Conqueror,
Sing forth the prayer which Gods have given:
28 Indra, who in the wild delight of Soma juice considers ' e
All holy Laws among the Gods.
29 Hither let these thy BayD who share thy banquet, Steeds with
golden manes,
Convey thee to the feast prepared.
30 Hither, 0 thou whom many laud, the Bays whom Priyamedha
praised
Shall bring thee to the Soma-draught.
HYMN XXXIII. Indra.
We compass tlfee like waters, we whose grass is trimmed and
Soma pressed.
Here where the filter pours its stream, thy worshippers round
thee, 0 Vritra-slayer, sit.
20 Which was with Tugrya: like that which thy favourite Bhujyu (see Vol.
I., Index) formerly offered thee.
22 The three great distances ; the space in front of thee, behind thee, and
at thy side. Noticing our voice: hearing and attending to our invocations.
Come to us who are thy true worshippers, and pass by others who worship
thee in the hope of being avenged upon their enemies or of obtaining pardon
for some sin.
26 tirnav&bha's son: Aurnavftbha : a demon of drought. SeeII. 11, 18.
With frost: making the piercing cold of winter his weapon.
1 The filter: or woollen strainer through which the Soma juice is run to
purify it.
{BOOK VIII.
in THE HYMNS OF
2 Men, Vasu! by the Soma, with lands call thee to the fore¬
most place:
When comest thou athirst unto the juiee as home, O Indra,
like a bellowing bull ?
3 Boldly, Bold Hero, bring us spoil in thousands for the Kanvas*
sake:
0 active Maghavan, with eager prayer we crave the yellow-
hued with store of kine.
4 Medhy&tithi, to Indra sing, drink of the juice to make thee glad.
Close-knit to ids Bay Steeds, bolt-armed, beside the juice is
he: his chariot is of gold. :
5 He who iS praised as strong of hand both right and left, most
wise and bold:
Indra who, rich in hundreds, gathers thousands up, honoured
as breaker-down of forts.
6 The bold of heart whom none provokes, who stands in bearded
confidence ;
Much-lauded, very glorious, overthrowing foes, strong Helper,
like a bull with might.
7 Who knows what vital power he wins, drinking beside the
^flowing juice 1
This is the fair-cheeked God who, joying in the draught,
breaks down the castles in his strength.
8 As a wild elephant rushes on, this way and that way, mad
with heat,
• None may compel thee, yet come hitherto the draught; thou
movest mighty in thy power.
9 When he, the Mighty,^ne’er o J erthrown, stedfast, made ready
for the fight,
When Indra Maghavan lists to his praisetfs call, he will not
stand aloof, hut come.
10 Yea, verily, thou art a Bull, with a bull 2 3 * 5 * * 8 s rush, whom none*
may stay:
2 As home: as familiar to thee as thine own home.
3 The ycllow'kued: there is no substantive, hut gold must be intended.
6 In bearded confidence: a conjectural paraphrase. Smdsrushu (in (his)
beard) is said by S&yana to mean here ‘ in combats,’ that is, perhaps, as Ludwig,
suggests, among ranks of men bristling with spears. But this can hardly be
the meaning of the word which ( is probably an idiomatic expression for the
fierce look of a warrior who challenges the foe.’—Ludwig, So, in the Edda,
Th6rr, when about to meet a foe, is said to have * raised his beard’s voice.’
See Grimm, Teutonic Mythology , I. 177 (English Translation).
8 Mad with heat: that is, mast, or as phonetically spelt, must.
10 Thou art a Bull: vrishd: or strong and mighty. As has been observed
before (VIII, 13. 81, note), some of the Vedic poets delight in the repetition
of this word and its derivatives.
HYMN 33. J .THE MOVE DA. .173
Thou, Mighty One, art celebrated as a Bull, famed as a Bull
both near and far.
11 Thy reins are very bulls in strength, bulls' strength is in thy
• golden whip.
Thy car, O Maghavan, thy Bays are strong as bulls: thou,
Satakratu, art a Bull.
12 Let the strong presser press for thee. Bring hither, thou
straight-rushing Bull.
The mighty makes the mighty run in flowing streams for thee
whom thy Bay Horses bear.
13 Come, thou most potent Indra, come to drink^the savoury
, Soma juice.
Maghavan, very wise, will quickly come to hear the songs, the
prayer, the hymns of praise.
14 When twn. hast mounted on thy car let thy yoked Bay Steeds
carry thee
Past other mens' libations, Lord of Hundred Powers, thee,
Vritra-slayer, thee ou* Friend.
15 0 thou Most Lofty One, accept our laud as nearest to thine
heart. .
May our libations be most sweet to make thee glad, 0 Soma-
drinker, Heavenly Lor$.
16 Neither in tby decree nor mine, but in another's he delights,—
The man who brought us unto this.
17 Indra himself hath said, The mind of woman brooks not dis**
cipline,
Her intellect hath little weight.
18 His pair of horses, rushing on in their wild transport, draw
his car : *
High-lifted is the stallion's yoke.
19 Cast down thine eyes and look not up. More closely set thy
feet. Let none
See what thy garment veils, for thou, a Brahman, hast become
a dame.
11 Golden whip: the lightning, with which Indra lashes the clouds, his
horses.
12 The mighty makes the mighty run: the priest makes the Soma juice flow.
16 The last four stanzas of the hymn are not very intelligible, nor is their
connexion with the preceding verses obvious. Stanzas 16^ and 18 appear to
he spoken by a woman and 17 by a man. Stanza 19 is said, to be a ddtesse
by Indra to Asanga son of Playoga who had been changed to a woman y
imprecation of the Gods, and who was afterwards restored to manhood.
174
THE H YMNS OF
[BOOK Till,
HYMN XXXIV. Indra,
Come hither, Indra, with thy Bays, come thou to Kanva’s
eulogy.
Ye by command of yonder Dyaus, God bright by day! have
gone to heaven,
2 May the stone draw thee as it speaks, the Soma-stone with
ringing voice.
Ye by command of yonder Dyaus, etc.
3 The stones 5 rim shakes the Soma here like a wolf worrying a
sheep.
Ye, etc.
4 The Kanvas call thee hitherward for succour and to win the
spoil.
Ye, etc.
5 I set for thee, as for the Strong, the first draught^ the juices
shed.
6 Come with abundant blessings, come^th perfect care to suc¬
cour us.
7 Come, Lord of lofty thoiis^tf, vvll ° hast ^finite wealth and
countless aids.
8 Adorable mid God< the Priest good to mankind shall bring
thee near. t
9 As wings the falcon, so thy Bays rushing in joy shall carry
thee.
10 Come from the enemy to us, to Svaha ! and the Soma-draught.
11 Come hither with thine ear inclined to hear, take pleasure in
our lauds.
12 Lord of well-nourished Horses, come with^well-fed Steeds alike
in hue.
13 Come hither from the mountains, come from regions of the
sea of air.
The Rishi is Kip4titM of the family of Kanva, but stanzas 16—18 are
ascribed in the Index to the thousand Yasurochishas who are said to have
been a division of the family of Angiras.
1 The exact meaning of the second line, which is the burden of the first
fifteen stanzas, is obscure. Ye probably means Indra’s horses, and God bright
by day / (divdvaso) Inclra himself ; that is, ye, horses, and thou, Indra, have
gone to heaven. The Scholiast offers two different explanations, in one case
boldly altering two words of the text. See Wilson’s Translation, note.
8 The Priest good to manlcind: or, the Invoking Priest, Invoker or Herald
established by Manu, namely Agni.
10 Svdhd; an exclamation used in sacrifice ; Ave ! or Hail!
&YMN 35.] TEE MOVED A. 17^
14 Disclose to ns, 0 Hero, wealth in thousands both of kine and
steeds
15 Bring riches hitherward to ns in hundreds, thousands, myriads.
Ye by command of yonder Dyaus, God bright by- day! have
gone to heaven.
16 The thousand steeds, the mightiest troop, which weandlndra
have received
From Yasurochis as a gift,
17 The brown that match the wind in speed, and bright bay
coursers fleet of foot,
Like Suns, resplendent are they all.
18 Mid the Par&vata’s rich gifts, swift steeds whose wheels run
rapidly,
I seemed to stand amid a wood.
HYMN XXXY. a Asvins.
With Agni and with Indra, Vishnu, Varuna, with the Adityas,
Hudras, Vasus, closely leagued;
Accordant, of one mind with Surya and with Dawn, O Asvins,
drink the Soma juice.
2 With all the Holy Thoughts, all being, Mighty Ones ! in close
alliance with the Mountains, Heaven, and Earth;
Accordant, of one mind with Surya and with Dawn, O Asvins,
drink the Soma juice.
3 With all the Deities, three times eleven, here, in close alliance
with the Maruts, Bhrigus, Floods;
Accordant, of one mind with Surya and with Dawn, O Asvins,
drink the Soma j uice.
4 Accept the sacrifice, attend to this my call: come nigh, 0 ye
Twain Gods, to all libations here.
Accordant, of one mind with Sftrya and with Dawn, O Asvins,
bring us strengthening food.
5 Accept our praise-song as a youth accepts a maid. Gome nigh,
0 ye Twain Gods, to all libations here.
Accordant, of one mind with Surya and with Dawn, O Asvins,
bring us strengthening food.
16 Vasurochls: vdsurochishak is probably the ablative singular, and not the
nominative plural, of the name of the institutor of the sacrifice. Wilson,
following S&yana, translates : ‘ We, the thousand Vasuroehishas, and Indra
(our leader), when we obtain vigorous herds of horses,—/
18 The Pdrdvata is Vasuroehis. The P&r&vatas are probably the 7 rapvrjrat
of Ptolemy, who were settled northwards of Araehosia —Ludwig.
5 A youth: literally two youths. e As youths are delighted (by the voices
of maidens/—Wilson.
THE HYMNS OF
176
[BOOK YIIL
6 Accept the songs we sing, accept the solemn rite. Come nigh,
0 ye Twain Gods, to all libations here.
Accordant, of one mind with Surya and with Dawn, 0 Asvins,
bring us strengthening food.
7 Ye fly as starlings fly unto the forest trees; like buffaloes ye
seek the Soma we have shed.
Accordant, of one mind with Sdrya and with Dawn, come
thrice, 0 Asvins, to our home.
8 Ye fly like swans, like those who travel on their way; like
buffaloes ye seek the Soma we have shed.
Accordant of one mind with Surya and with Dawn, come
thrice, 0 Asvins, to our home.
9 Ye fly to our oblation like a pair of havvks; like buffaloes ye
seek the Soma we have shed.
Accordant, of one mind with Surya and with Dawn, come
thrice, 0 Asvins, to our home.
10 Coxpe hitherward and drink and satisfy yourselves, bestow
upon us progeny and affluence.
Accordant, of one mind with Surya and with Dawn, 0 Asvins,
grant us vigorous strength.
11 Conquer your foes, protect us, praise your worshippers; bestow
upon us progeny and affluence.^
Accordant, of one mind with Silrya and with Dawn, 0 Asvins,
grant us vigorous strength.
12 Slay enemies, animate men whom ye befriend ; bestow upon
us progeny and affluence.
Accordant, of one mind with Surya and with Dawn, 0 Asvins,
grant us vigorous strength.
13 With Mitra, Vanina, Dharma, and the Maruts in your com¬
pany approach unto your praiser’s call.
Accordant, of one mind with Surya and with Dawn, and with
the Adityas, Asvins ! come.
14 With Vishnu and the Angirases attending you, and with the
Maruts come unto your praiser’s call.
Accordant, of one mind with Surya and with Dawn, and with
the Adityas, Asvins 1 come.
15 With Bibhus and with Vajas, 0 ye Mighty Ones, leagued with
the Maruts come ye to your praiser’s call.
Accordant, of one mind with Sflrya and with Dawn, and
with the Adityas, Asvins! come.
8 Ye come eagerly to the Soma as thirsty hahsas (swans, geese, or flamin¬
goes) travellers, and buffaloes hasten to the water.
13 Dharma: Bight, Justice, Law, Virtue or Duty personified.
THE RIGVEDA.
177
HYMN 35.]
16 Give spirit to our prayer and animate our thoughts ; slay ye
the R&kshasas and drive away disease.
Accordant, of one mind with Surya and with Dawn, the
presser’s Soma, Asvins ! drink.
17 Strengthen the Ruling Power, strengthen the men of war;
slay ye the R&kshasas and drive away disease*
Accordant, of one mind with.Surya and with Dawn, the pres-
ser’s Soma, Asvins ! drink.
18 Give strength unto the milch-kine, give the people strength,
slay ye the Rakshasas and drive away disease.
Accordant, of one mind with Surya and witfy Dawn, the
presser’s Soma, Asvins ! drink.
19 As ye heard Atri’s earliest eulogy, so hear Sy&vasva, Soma-
presser, ye who reel in joy.
Accordant, of one mind with Surya and with Dawn, drink
juice, 0 Asvins, three days old.
20 Further like running streams Sy&vasva’s eulogies who presses
out the Soma, ye who reel in joy.
Accordant, of one mind with Surya and with Dawn, drink
juice, 0 Asvins, three days old.
21 Seize, as ye grasp the reins, Sy&v&sva’s solemn rites who pres¬
ses out the Soma, ye ^ho reel in joy.
Accordant, of one mind with Surya and with Dawn, drink
juice, 0 Asvins, three days old.
22 Drive down your chariot hitherward: drink ye the Soma's
savoury juice.
Approach, ye Asvins, come to us: I call you, eager for your
•aid. Grant treasures to the worshipper.
23 When sacrifice owhich tells our reverence hath begun, Heroes !
to drink the gushing juice,
Approach, ye Asvins, come to us: I call you, eager for your
aid. Grant treasures to the worshipper.
24 Sate you with consecrated drink, with juice effused, ye Deities.
Approach, ye Asvins, come to us: I call you, eager for your
aid. Grant treasures to the worshipper.
17 The Ruling Power: icshatrdm : hen<Se Kshatriya, a man of the princely
or military order.
18 The people: visas : hence Vaisya, a man of the mercantile class or order.
19 Atri's : as he was the progenitor of the Rishi of the Hymn. See Yol. L,
Index.
21 Solemn rites: that is, the oblations presented thereat.
24 Consecrated drink: libations offered with the sacrificial exclamation
Sv&h& ! Ave ! or Hail J
12
m
THE HYMNS OF
HYMN XXXYL
[BOOK YI1L
Indra.
Thou helpest him whose grass is trimmed, who sheds the
juice, 0 Satakratu, drink Soma to make thee glad.
The share which they have fixed for thee, thou, Indra, Victor
o'er all hosts and space, begirt with Maruts, Lord of Heroes,
winner of the floods.
2 Maghavan, help thy worshipper: let him help thee. 0 Sata¬
kratu, drink Soma to make thee glad.
The share which they have fixed for thee, etc.
3 Thou aidest Gods with food, and that with might aids thee.
0 Satakratu, drink Soma to make thee glad.
1 Creator of the heaven, creator of the earth, 0 Satakratu*
drink Soma to make thee glad.
' 5 Father of cattle, father of all steeds art thou. 0 Satakratu,
drink Soma to make thee glad.
6 Stone-hurler, glorify the Atris 5 hymn of praise. 0 Satakratu,
drink Soma to make thee glad.
7 Hear thou Syavasva while he pours to thee, as erst thou
heardest Atri when he wrought his holy rites.
Indra, thou only gavest Trasadasyu aid in the fierce fight
. with heroes, strengthening his prayers.
HYMN XXXVII. Indra.
This prayer, and those who shed tlie juice, in wars with
Vritra thou holpest, Indra, Lord of Strength, with all thy
succours.
0 Vritra-slayer, from libation poured at noon, drink of the
Soma juice, thou blameless Thunderer.
2 Thou mighty Conqueror of hostile armaments, 0 Indra, Lord
of Strength, with all thy saving help.
1 Which they have -fixed : which all the Gods have assigned. This half-verse
is the refrain of stanzas 1-—6 . And space, begirt : or, and wide space, girt. The
floods : the waters of heaven, the rain.
2 Let Mm help thee : according to S&yana, i protect thyself (by drinking
the Soma).’ * The mutual relation between the God and his worshipper is
expressed, and the translation ‘ help thyself * is ridiculous.’—Ludwig.
3 Food: sacrificial food. That: food, especially in the shape of Soma.
7 Trasadasyu ; an especial favourite of Indra and the Asvins, celebrated
for his victories and liberality. See Index.
1 0 Vritra-slayer , etc : this half-verse is repeated as a refrain in the five
following stanzas.
MYMN 38.] mE RIQVEDA. m
. 3 Sole Buler, thou art Sovran of this world of life, 0 Imdra,
Lord of Strength, with all thy saving help.
A Thou only sunderest these two consistent worlds, 0 Indra,
Lord of Strength, with all thy saving help.
5 Thou art the Lord supreme o’er rest and energy, ’0 Indra,
Lord of Strength, with all thy saving help.
'6 Thou helpest one to power, and one thou hast not helped, 0
Indra, Lord of Strength, with all thy saving aid.
7 Hear thou Syavasva while he sings to thee, as erst thou
heardest Atri when he wrought his holy rites.
Indra, thou only gavest Trasadasyu aid in tlie fierce fight
with heroes, strengthening his powers.
HYMN XXXVIIL IndraAgni,
Ye Twain are Priests of sacrifice, winners in war and holy
works :
Indra and Agni, mark this well.
2 Ye bounteous riders on the car, ye Vritra-slayers unsubdued :
Indra and Agni, mark this well.
2 The men with pressing-stones have pressed this meath of
yours which gives delight :
Indra and Agni, mark this well,
4 Accept our sacrifice for weal, sharers of praise ! the Soma
shed:
Indra and Agni, Heroes, come.
5 Be pleased with these libations which attract you to our
sacred gifts :
Indra and Agni^ Heroes, come.
6 Accept this eulogy of mine whose model is the G&yatri: Indra
and Agni, Heroes, come.
4 Consistent worlds: there is no substantive in the text, and loTcau (worlds)
is supplied by S&yana.
5 Rest and energy: or peace and war. ‘ Prosperity and gains/—Wilson.
6 To power : ksatrftya: the rule exercised by princes.
7 Hep eat ed from ■/ • ■ ■ ■■ ' ' v, ‘ " ly-i with the alteration of two words—
r Mat ah, singing, '■ pouring (libations), and kshatr&ni
(princely) powers instead of brdhmdni, prayers, ; as if/ observes Dr, Muir,
* the former fbrahmdni,) contained a reference to the functions of the priest,
and the latter to those of the prince/— 0. & Texts, I. 263.
1 Mark this well: { hear (the praise) of this (thy worshipper).’—Wikon.
2 Bounteous t to Ad ; according to S&yana, f destroyers (of foes)/
6 Whose model is the Cdyatrt: composed in G&yatri metre.
180 THE HYMNS OH [BOOK YIIL
7 Come with the early-faring Gods, ye who are Lords of genuine
wealth :
Indra-Agni, to the Soma-draught!
8 Hear ye the call of Atris, hear Syav&sva as he sheds the
juice :
Indra-Agni to the Soma-draught 1
. 9 Thus have I called you to our aid as sages called on you of
old :
Indra-Agni to the Soma draught!
10 Indra’s and Agni’s grace I claim, Sarasvatfs associates
To whonf this psalm of praise is sung.
HYMN XXXIX. Agni.
The glorious Agni have I praised, and worshipped with the
sacred food.
May Agni deck the Gods for us. Between both gathering-
places he goes on his embassy, the Sage. May all the others
die away.
2 Agni, burn down the word within their bodies through our
newest speech,
All hatreds of the godless, all the wicked man’s malignities.
Away let the destroyers go. May all the others die away.
3 Agni, I offer hymns to thee, like holy oil within thy mouth.
Acknowledge them among the Gods, for thou art the most
excellent, the worshipper’s blissful messenger. Let all the
others die away.
4 Agni bestows all vital power even as each man supplicates.
He brings the Yasus strengthening gifts, jand grants delight,
in rest and stir, for every calling on the Gods. Let all the
others die away.
5 Agni hath made himself renowned by wonderful victorious act.
He is the Priest of all the tribes, chosen with sacrificial meeds*
He urges Deities to receive. Let all the others die away,
7 Early-faring Gods ; ‘Bat Thou wast up at break of day.’—George Herbert.
10 Sarasvatfs associates: according to S&yana, * to whom praise belongs/
1 Deck the Gods for us.* ‘ brighten the gods with the oblations at our
sacrifice.’—Wilson. Both gathering-places * heaven and earth. All the others ;
anyaki same: neaping, according to S&yana, all our enemies.
2 All hatred of ike godless: ardttr ardvndm must be read instead of ardti
rardvndm, —Ludwig.
5 With sacrificial meeds: dakshindbhih: his dakshinds or honoraria as Priest
are the oblations which he receives as a God.
THE RIGVEBA,
181
SYMK 40.]
6 Agni knows all that springs from Gods, lie knows the mystery
of men.
Giver of wealth is Agni, he uncloses "both the doors to us when
worshipped with our newest gift. Let all the others die
away.
7 Agni inhabiteth with Gods and men who offer sacrifice.
He eherisheth with great delight much wisdom, as all things
that he, God among Gods adorable. May all the others die
away.
8 Agni who liveth in all streams, Lord of the Sevenfold Bace of
men,
Him dweller in three homes we seek, best slayer^f the Dasyus
for Mandh&tar, first in sacrifice. Let all the others die away.
9 Agni the Wise inhabiteth three gathering-places, triply formed.
Decked as our envoy let the Sage bring hither and conciliate
the Thrice Eleven Deities. Let all the others die away.
10 Our Agni, thou art first among the Gods, and first mid living
men.
Thou only rutest over wealth. Bound about thee, as natural
dams, circumfluous the waters run. Let all the others die
away.
HYMN XL. Indra-Agni,
Jndra and Agni, surely ye as Conquerors will give us wealth,
Whereby in fight we may o’ercome that which is strong and
firmly fixed, as Agni burns the woods with wind. Let all
the others die away.
2 We set no snares to tangle you; Indra we worship and adore,
Hero of heroes mightiest.
Once may he dbme unto us with his Steed, come unto us to
win us strength, and to complete the sacrifice.
6 That springs from Gods; the past and the present, while the mystery of
men is the future.—Ludwig. Both the doors: of wealth, or, perhaps of
heaven also.
8 Lord of the Sevenfold Race of men: perhaps meaning, God of all men,
like Vaisv£nara; or the reference may be to the seven priests : f Who is minis¬
tered to'by seven priests.’—Wilson. ' Acting as seven priests.’—M. Muller*
MandMtar: said to be the same as M&ndh&tar, son of Yuvan&sva, and Bishi
of X. 184.
9 Three gathering-places: heaven, firmament, and earth.
10 Round about thee...the waters run: Of. ‘Him, pure, resplendent,
Offspring of the Waters, the waters pure have on all sides encompassed'.
(II. 35. 3). -
1 Let all the others die away ; this refrain recurs in all stanzas of the hymn
except the final.
2 Once: kadftchit: expressive of impatience,—Ludwig.
TMEETXm 0 9
IS2t
[BOOK F/ii
3 For, famous Indra*-Agiati, ye are dwellers in the midst of frays.
Sages in wisdom, ye are knit to him who seeketh you as
friends. Heroes, bestow on him his wish.
£ NabMka-Iike, with sacred song Indra’s and Agni's praise I sing,
Theirs to whom all this world belongs, this heaven and this
mighty earth which bear rich treasure in their lap.
5 To Indra and to Agni send your prayers, as was JSTabhaka’s
wont,—
Who oped with side way opening the sea with its foundations
seven—Indra all powerful in his might.
6 Tear thou asunder, as of old, like tangles of a creeping plant,
Demolish thou the Dasa's might. May we with Indra’s help
divide the treasure he hath gathered up.
7 What time with this same song these men call Indra-Agni
sundry ways,
May we with our own heroes quell those who provoke us to the
fight, and conquer those who strive with us.,
. 8 The Two refulgent with their beams rise and come downward
from the sky.
By Indra’s and by Agni’s best, flowing away, the rivers run
which they released from their restraint.
9 0 Indra, many are thine aids, many thy ways of guiding us,
Lord of the Bay Steeds, Hinva’s Son. To a Good Hero come
our prayers, which soon shall have accomplishment.
10 Inspire him with your holy hymns, the Hero bright and
glorious,
Him who with might demolisheth even the brood of Sushna,
and winneth for us the heavenly streams.
11 Inspire him worshipped with fair rites, the glorious Hero
truly brave.
He brake in pieces Sushna’s brood who still expected not the
stroke, and won far us the heavenly streams. Let all the
others die away.
4 NabMka-like: MbMka may have been the father of N&bh&ka the Rishi
of the hymn.
5 Who oped: f who overspread (with their lustre)/—Wilson. The Commen¬
tator does not explain the passage.
7 This same song: a hymn like our own, for victory in battle,
8 The Two refulgent with their beams: apparently the Sun and Moon. Ac¬
cording to S&yana, Indra and Agni are intended,
■ 9 Khiva's Son: Hinva (the driver, impeller, instigator of actions), a father
invented for Indra by the poet. To a Good Kero ; to Indra. ‘ The meaning of
the verse, even with the help of the scholiast, is far from, intelligible/—Wilson* ’
WYMN 41.]
mn niQVEDA.
183
12 Thus have we sung anew to Indra-Agni, as sang our sires,
Angirases, and Mandhatar.
Guard us with triple shelter and preserve us; may we be
masters of a store of riches.
HYMN XLL Varuna.
To make this Varuna come forth, sing thou a song . unto the
baud of Maruts wiser than thyself,—
This Varuna who guardeth well the thoughts of men like
herds of kine.
Let all the others die away.
2 Him altogether praise I with the song and hymns our fathers
sang, and with Nabhaka’s eulogies,—
Him dwelling at the rivers' source, surrounded by his Sisters
Seven.
3 The nights he hath encompassed, and stablished the morns
with magic art: visible over all is he.
His dear Ones, following his Law, ha,ve prospered the Three
Dawns for him.
4 He, visible o'er all the earth, stablished the quarters of the
sky :
He measured out the eastern place, that is the fold of Varuna :
like a strong herdsman is the God.
5 He who supports the worlds of life, he who well knows the
hidden names mysterious of the morning-beams,
He cherishes much wisdom, Sage, as heaven brings forth each
varied form.
6 In whom all wisdom centres, as the nave is set within the
wheel. *
Haste ye to honour Trita, as kine haste to gather in the fold,
even as they muster' steeds to yoke.
1 To make this Varuna come forth : S&yaua explains prabhMaye as an adjee*
tive = prakrishtadhandya : ‘ to that opulent Varuna.’—Wilson. Wiser ; more
skilled in singing. The thoughts: holy thoughts and devotions. The refrain,
Let all, etc., recurs at the end of everjr stanza.
2 Ndbkdka's : that is, mine own. Sisters Seven; the five rivers of the Panj&b,
the Indus, and perhaps the Kublid. See I 32, note.
3 His dear 0 " nights, which give place to the mornings.
Three Dawns : \ : > ■;morning, noon, and evening.
4 The fold : or, perhaps, the course, meaning the place from which he starts.
6 Tnta: Varnna, here, apparently, identified with this ancient God who
represents the expanse of heaven. According to S&yana, (Varuna) ‘who abides
in the three worlds,’
i$ook ntt
184 HYMNS OP
7 He wraps these regions as a robe ; he contemplates the tribes
of Gods and all the works of mortal men.
Before the home of Yaruna all the Gods follow his decree.
8 He is an Ocean far-removed, yet through the heaven to him
asdhnds the worship which these realms possess.
With his bright foot he overthrew their magic, and went up
to heaven.
9 Baler, whose bright far-seeing rays, pervading all three earths,
have filled the three superior realms of heaven.
Firm is the seat of Yaruna : over the Seven he rules as King.
10 Who, aftes; his decree, o’erspread the Dark Ones with a robe
of light;
Who measured out the ancient seat, who pillared both the
worlds apart as the Unborn supported heaven. Let all the
others die away.
HYMN XLIT. Varuna.
Lokd of all wealth, the Asura propped the heavens, and mea¬
sured out the broad earth’s wide expanses.
He, King supreme, approached all living creatures. All these
are Varuna’s holy,operations.
2 So humbly worship Yaruna tb© Mighty; revere the wise
Guard of the World Immortal.
May he vouchsafe us triply-barred protection. 0 Earth and
Heaven, within your lap preserve us.
7 This stanza is very obscure, and my rendering is conjectural. The com¬
mentary is defective, and von Roth and Ludwig think that the correctness of
one word in the tex t is doubtful. According to the slight alteration suggest¬
ed by the latter scholar, * under the lead * would standnnstead of ‘ before the
home.’
8 The first line of this stanza also is difficult. Wilson, following Sftyana,
translates : ‘ He is the hidden ocean ; swift he mounts (the heaven) as (the
sun) the sky ; when he has placed the sacrifice in those (regions of the firma¬
ment)/ Ludwig’s interpretation, which I follow, requires tirdh to be read
instead of turdh (swift). Their magic; the magical arts of the fiends of darkness.
9 Firm: so Hesiod (Theog. V. 127) calls Ouranos== Varuna the €§0£
the firm seat of the Gods. See M. Muller, Chips from a German
Workshop, IV. xx (new edition). The Seven: rivers, understood.
10 The Dark Ones : the nights, which Varuna turns into days. But see
Chips, IV. xxii. The Unhorn: the primeval, everlasting, uncreated Divine
Being. According to S&yana; the Sun.
1 The Asura: the High God, Varuna. { The wise spirit/—M. Miiller.
2 Of the World Immortal; amritasya ; according to S&yana, of amrit or
ambrosia.
HYMN 43 .]
THE lit GY EDA.
185
3 Sharpen this song of him who strives his utmost, sharpen,
God Varuna, his strength and insight;
May we ascend the ship that bears us safely, whereby we may
pass over all misfortune.
4 Asvins, with songs the singer stones have made yoii hasten
hitherward,
N&satyas, to the Soma-draught. Let all the others die away.
5 As the sage Atri with his hymns, 0 Asvins, called you eagerly,
Nasatyas, to the Soma-draught. Let all the others die away.
6 So have I called you to our aid, even as the wise have called
of old,
Nasatyas, to the Soma-draught. Let all the others die away.
HYMN XLIII. Agni.
These songs of mine go forth as lauds of Agni, the disposing Sage,
Whose worshipper is ne’er o’erthrown.
2 Wise Agni J&tavedas, I beget a song of praise for thee.
Who willingly receivest it.
3 Thy sharpened flames, 0 Agni, like the gleams of light that
glitter through,
Devour the forests with their teeth.
4 Gold-coloured, bannered«with the smoke, urged by the wind,
aloft to heaven
Eise, lightly borne, the flames of fire.
5 These lightly kindled fiery flames are all around made visible,
Even as the gleamings of the Dawns.
6 As Jatavedas speeds along, the dust is black beneath his^feet,
When Agni spreads upon the earth.
7 Making the plants his nourishment, Agni devours and wearies
not,
Seeking the tender shrubs again.
8 Bending him down with all his tongues, he flickers with his
fiery glow :
Splendid is Agni in the woods.
9 Agni, thine home is in the floods: into the plants thou
forcest way,
And as their Child art born anew.
10 Worshipped with offerings shines thy flame, 0 Agni, from
the sacred oil,
With kisses on the ladle’s month.
3 The ship : a metaphorical expression for hymn and sacrifice. Cf. X. 46. 7 ,
140. 12 ; IX. 89. 2 ; X. 44. 6 ; 63. 10 ; 101, 2 ; 105. 9.
186 THE HYMNS OF [BOOM YIIL
11 Let ns serve Agni with our hymns, Disposer, fed on ox and
cow,
Who bears the Soma on his back.
12 Yea, thee, 0 Agni, do we seek with homage and with fuel,
Priest
Whose wisdom is most excellent.
13 0 worshipped with oblations, pure Agni, we call on thee as
erst
Did Bhrigu, Manus, Angiras.
14 For thou, 0 Agni, by the fire, Sage by the Sage, Good by the
Good, ^
Friend by the Friend, art lighted up.
15 So wealth in thousands, food with store of heroes give thou to
the sage,
0 Agni, to the worshipper.
16 0 Agni, Brother, made by strength, Lord of red steeds arid
brilliant sway,
Take pleasure in this laud of mine.
17 My praises, Agni, go to thee, as the cows seek the stall to
meet
The lowing calf that longs for m$k.
18 Agni, best Angiras, to thee all people who have pleasant homes
Apart, have turned as to their wish.
19 The sages skilled in holy song and thinkers with their thoughts
have urged
Agni to share the sacred feast.
20 So, Agni, unto thee the Priest, Invoker, strong in forays, pray
Those who spin oat the sacrifice. •
21 In many a place, the same in look art thou, a Prince o'er all
the tribes:
In battles we invoke thine aid.
ll Fed on ox and coio: f the eater of the ox, the eater of the marrow. 1 —
Wilson, Who hears the Soma on his bach: sdmaprishthdya ; £ on whose back
the libation is poured.’—Wilson.
14 S&yana refers to the Aitaveya Erdhmana, I. 16, ‘which describes how
the fire produced by friction from the two aranis [fire-sticks] is thrown into
the Ahavamya fire, in the Atitbyeshti ceremony. “ In the verse twam hyugne
[For thou, 0 Agni] etc., the one vijora (a sage) means one Agni, the other vipra
the other Agni; the one san (being, existing) means the one, the other san
(in $atd) the other Agni. 1 (Haug's trails.).'—Note by E. B, G. in Wilson’s
Translation. Sdn and satfl may also mean * good. 1
16 Made by strength: produced by violent agitation of the fire-stick.
HYMN 44 .] THE MOVED A . 137
22 Pray thou to Agni, pray to him who blazes served with sacred
oil:
Let him give ear to this our call.
23 We call on thee as such, as one who hears, as J&tavedas, one,
Agni! who beats away our foes.
24 I pray to Agni, King of men, the Wonderful, the President
Of holy Laws : may he give ear.
25 Him like a bridegroom, him who stirs all people, like a noble
horse,
Like a fleet steed, we instigate.
26 Slaying things deadly, burning up foes, B&kshai§as, on every
side,
Shine, Agni, with thy sharpened flame.
27 Thou whom the people kindle even as Manus did,, best Angiraa!
0 Agni, mark thou this my speech. ■?
28 0 Agni, made by strength ! be thou born in the heavens or
bom in floods,
As such we call on thee with songs,
29 Yea, all the people, all the folk who have good dwellings,,
each apart,
Send food for thee to eat ^hereof.
30 0 Agni, so may we, devout, gazed at by men, throughout our
davs
Pass lightly over all distress.
31 We venerate with cheerful hearts the cheerful Agni, dear to all,
Burning, with purifying flame.
32 So thou, O Agni rich in light, beaming like Surya with thy rays
Boldly demolishost the gloom.
33 We pray to thee for this thy gift, Yictor! the gift that faileth
not,
0 Agni, choicest wealth from thee.
HYMN XLIY. Agni.
Pay service unto Agni with your fuel, rouse your Guest with
oil:
In him present your offerings.
2 Agni, do thou accept my laud, be magnified by this my song :
Welcome my sweetly-spoken words.
28 In the heavens: as the Sun. In floods: in the waters of the firmament
ae lightning.
30 Gazed at by men: objects of their admiration, * Beholding men.’—Wilson.
‘ Living (among, men), 1 —St* Petersburg Lexicon.
188 TBS HfMNS OP [POOR VIII.
3 Agni, envoy, I place in front; the oblation-bearer I address :
Here let him seat the Deities.
4 Agni, the lofty flames of thee enkindled have gone up on high,
Thy bright flames, thou Refulgent One.
5 Beloved ! let my ladles full of sacred oil come near to thee :
Agni, accept our offerings.
6 I worship Agni—may he hear!—the cheerful, the Invoker,
Priest
Of varied splendour, rich in light.
7 Ancient Invoker, meet for praise, belovM Agni, wise and strong,
The visitant of solemn rites.
8 Agni, best Angiras, accept straightway these offerings, and guide
The seasonable sacrifice.
9 Excellent God, with brilliant flames, enkindled bring thou
hitherward,
Knowing the way, the Heavenly Host.
10 Him, Sage and Herald, void of guile, ensign of sacrifices, him
Smoke-bannered, rich in light, we seek.
11 0 Agni, be our Guardian thou, God, against those who injure us :
Destroy our foes, thou Son of Strength.
12 Making his body beautiful, Agni^he Sage hath waxen by
The singer and his ancient hymn.
13 1 invocate the Child of Strength, Agni with purifying flame,
At this well-ordered sacrifice.
14 So Agni, rich in many friends, with fiery splendour, seat
thyself
With Gods upon our sacred grass.
15 The mortal man who serves the God Agni within his own
abode,
For him he causes wealth to shine.
16 Agni is head and height of heaven, the Master of the earth
is he :
He quickeneth the waters’ seed.
17 Upward, 0 Agni, rise thy flames, pure and resplendent, blaz¬
ing high,
Thy lustres, fair effulgences.
14 Rich in many friends: ‘thou who hast Mitra’s splendour.’—Ludwig.
15 For him he causes wealth to shine; or, * To him he shines forth opulence/
' To him he gives riches,’—Wilson.
16 The waters ’ seed; as lightning, he impregnates the wate rs of the air.
HYMN 45 .]
THE RIGYEHA.
389
18 For, Agni, thou as Lord of Light rulest o’er choicest gifts:
may I,
Thy singer, find defence in thee.
19 0 Agni, they who understand stir thee to action with their
thoughts :
So let our songs enhance thy might.
20 We ever claim the friendship of Agni, the singing messenger,
Of Godlike nature, void of guile.
21 Agni who bears most holy sway, the holy Singer, holy Sage,
Shines holy when we worship him. " w * ° '
22 Yea, let my meditations, let my songs exalt thee evermore :
Think, Agni, of our friendly bond.
23 If I were thou and thou wert I, 0 Agni, every prayer of
thine
Should have its due fulfilment here.
24 For Excellent and Lord of wealth art thou, 0 Agni, rich in
light:
May we enjoy thy favouring grace.
25 Agni, to thee whose laws stand fast our resonant songs of
praise speed forth
As rivers hasten to the sea.
26 Agni, the Youthful L8rd of men, who stirreth much and
eateth all,
The Sage, I glorify with hymns.
27 To Agni let us haste with lauds, the Guide of sacrificial rites,
Armed with sharp teeth, the Mighty One.
28 And let this man, good Agni, be with thee the singer of thy
praise:
Be gracious, Holy One, to him.
29 For thou art sharer of our feast, wise, ever watchful as a
Sage :
Agni, thou shinest in the sky.
30 0 Agni, Sage, before.our foes, before misfortunes fall on us,
Excellent Lord, prolong our lives.
HYMN XLY. iBdrft.
Hitherward ! they who light the flame and straightway trim
the sacred grass,
Whose Friend is Indra ever young.
26 Eateth all: consumes the entire oblation,—S&yana. But the meaning
is probably general.
28 This man: the Bishi or singer himself.
29 In the sky : or, up to heaven.
m : s tMm of [mog tiTL
,2 ‘High, is their fuel, great their laud, tnde is their splinter from
the stake,
Whose Friend is Indra ever young.
3 Unquelled in fight the hero leads his army with the warrior chiefs?
Whose Friend is Indra ever young.
4 The new-born Yritra-slayer asked his Mother, as he seized
his shaft,
Who are the fieire ? Who are renowned ?
5 Savasi answered, He who seeks thine enmity will battle like
A stately elephant on a hill.
.6 And hear^ 0 Maghavan ; to him who craves of thee thou
grantest all:
Whate’er thou makest firm is firm.
7 What time the Warrior Indra goes to battle, borne by noble
steeds,
Best -of all charioteers is he.
8 Repel, 0 Thunder-armed, in all directions all attacks on us:
And be our own most glorious God.
9 May Indra set our car in front, in foremost place to win the spoil?
He whom the wicked injure not.
10 Thine enmity may we escape, and, Sakra, for thy bounty, rich
In kine, may we come near to th#e;
11 Softly approaching, Thunder-armed 1 wealthy by hundreds,
rich in steeds,
Unrivalled, ready with our gifts.
12 For thine exalted excellence gives to thy worshippers each day
Hundreds and thousands of thy boons.
13 Indra, we know thee breaker-down evex^ of strong forts,
winner of spoil,
As one who conquers wealth for us.
14 Though thou art highest, Sage and Bold ! let the drops cheer
thee when we come
To thee as to a trafficker.
2 Splinter: the first shaving, splinter, or strip of wood, cut from the yti.pa
or sacrificial post, and used in the sacrifice.
4 As soon as he was born Indra showed his warlike disposition, and asked
what worthy opponents he should have.
5 Savas% or, the Strong Dame ; his mother Aditi, A stately elephant: I
follow S4yana who explains ujpstih as dtirsaniyo gajah^ a beautiful elephant,
although in other places the word seems to mean beauty (I. 124 7), and fore¬
head (V. 80. 6). The allusion is to the size and strength of Yritra, Indra’s fu¬
ture antagonist.
I4 As to a trafficker: as to one who knows the value of our worship and
oblations and will give us something in return.
MTMN 45.] Tm RIGVJEDA. 191
15 Bring unto us the treasure of the opulent man who, loth to
give,
Hath slighted thee for gain of wealth.
16 Indra, thes'e friends of ours, supplied with Soma, wait and
look to thee,
As men with fodder to the herd.
17 And thee who art not deaf, whose ears are quick to listen, for
our aid,
We call to us from far away,
18 When thou hast listened, make our call one which thou never
wilt forget, ^
And be our very nearest Friend.
19 When even now, when we have been in trouble, we have
thought of thee,
0 Indra, give us gifts of kine.
20 0 Lord of Strength, we rest on thee, as old men rest upon a
staff:
We long to have thee dwell with us.
21 To Indra sing a song of praise, Hero of mighty valour, him
Whom no one challenges to war.
22 Hero, the Soma being shed, I pour the juice for thee to drink:
Sate tliee and finish thy carouse.
23 Let not the fools, or those who mock, beguile thee when they
seek thine aid :
Love not the enemies of prayer.
24 Here let them with rich milky draught cheer thee to great
munificence:
Drink as the wild-bull drinks the lake.
25 Proclaim in our Assemblies what deeds, new and ancient, far
away
The Vritra-slayer hath achieved.
26 In battle of a thousand arms Indra drank Kadru’s Soma juice:
There he displayed his manly might.
27 True undeniable strength he found in Yadu and in Turvasa,
And conquered through the sacrifice.
23 The enemies of prayer : according to S&yana those who hate Br&hmans.
24 The wild-hull: the gaura.
26 Kticlrtfs Soma juice : Kadru here is apparently the name of a Bishi or
of one of the officiating priests. The St. Petersburg Lexicon takes it to
mean, from & hadril or Soma-vessel.
27 Undeniable: ahnavdyydm, according to S&yana, is the name of the enemy
of Turvasa and Yadu : ‘ he overcame Ahnav&yya in battle/--Wilson.
192 , THti HYMNS OF IBOOK Vllt
28 Him have I magnified, onr Lord in common, Guardian of your
folk,
Diseloser of great wealth in kine ;
29 Kihlvukshan, not to be restrained, who strengthened Tugra’s
son in lauds,
Indra beside the flowing juice;
30 Who for Trisoka clave the hill that formed a wide receptacle,
So that the cows might issue forth.
31 Whate'er thy plan or purpose be, whatever, in transport, thou
wouldst do, ^
Do it not^Indra, but be kind.
32 But little hath been heard of done i\\n the earth by one
like thee: ^
Let thine heart, Indra, turn to us.
33 Thine then shall be this high renown, thine shall these lofty
praises be,
When, Indra, thou art kind to us.
34 Not for one trespass, not for two, 0 Hero, slay ns, nor for
three,
Nor yet for many trespasses.
35 I fear one powerful like^hee, the crusher-down of enemies,
• Mighty, repelling all attacs^, ^
36 0 wealthy God, ne'er may I live to see my friend or son in
need:
Hitherward let thy heart be turned.
37 What friend, 0 people, unprovoked, hath ever said unto a
friend,
He turns and leaves us in distress ?
38 Hero, insatiate enjoy this Soma juice so near to thee,
Even as a hunter rushing down.
29 J Ribhuhshan: Indra, Lord of the ftibhus. TwjnCs son; Bhujyu. Ac¬
cording fco S&yana, tugryavridham means ‘ augmenter of water.’
30 The hill is the massive rain-cloud, and the cows are streams of water,
31 Bo it not; * S&yana understands this, “ do it not, for thou hast done it
for us,—only make us happy.” Could it be that the worshipper had a feeling
of nemesis ? or would he monopolize all ? ’—Note by E, B. C, in Wilson’s
Translation.
32 * In the following verses (32—36) the poet seems to express disappoint¬
ment at the inadequate manifestation of Indra’s power, while he at the sjune
time entreats his grace and forgiveness.’— 0, & Texts, V. p. 111. ’
37 This stanza is Indra’s answer to the poet’s complaint. Th^What
seems to be : no friend without good cause calls his friend a traj/orsaken
then have I done, or left undone, that thou shouldst say that I/^ l ahdkah.
thee ? See Ludwig’s Commentary on the very difficult jah^ Jef
i
THE RIGYEDA.
m
HYMN 46.]
39 Hither I draw those Bays of thine yoked by our hymn, with
splendid car,
That thou mayst give unto the priests*
40 Drive all our enemies away, smite down the foes who press
around,
And bring the wealth for which we long:
41 0 Indra, that which is concealed in strong firm place precipi¬
tous :
Bring us the wealth for winch we long;
42 Great riches which the world of men shall recognize as sent
by thee: *
Bring us the wealth for which we long.
HYMN XLVI. indra.
We, Indra, Lord of ample wealth, our Guide, depend on one
like thee,
Thou driver of the Tawny Steeds.
2 For, Hurler of the Bolt, we know thee true, the giver of our
food,
We know thee giver of our wealth.
3 0 thou whose majesty the bards celebrate with their songs,
thou Lord ^
Of hundred powers and hundred aids.
4 Fair guidance hath the mortal man whom Aryaman, the Marut
host,
And Mitra, void of guile, protect.
5 Kine, steeds, and hero strength he gains, and prospers, by the
Adityas sped,
Ever in wealth which all desire.
6 We pray to Indra for his gift, to him the Fearless and the
Strong,
We pray to him the Lord of wealth.
7 For verily combined in him are all the fearless powers of aid.
Him, rich in wealth, let swift Steeds bring to us, his Bays, to
Soma juice for his carouse:
8 Yea, that most excellent carouse, Indra, which slays most ene¬
mies,
With Heroes wins the light of heaven, and is invincible in war :
The hymn appears to be composed of two or more originally separate hymns
(see Pischel, Vediscfie Studien, I. pp. 7—9). There are seventeen varieties of
metre (see Index of Hymns). The hymn is difficult and obscure in parts,
where only conjectural translations can be given.
7 Powers of aid: or, succourers j the Maruts may be intended.
"l3
194 TEE EYMNS OF [BOOK VIII
9 Which, merits fame, all-bountiful 1 and, unsubdued, hath vio
tory in deeds of might.
So come to oar libations, Strongest! Excellent! May we ob¬
tain a stall of kine.
10 Responding to our wish for cows, for steeds, and chariots, as
of old,
Re gracious, Greatest of the Great!
11 For, Hero, nowhere can I find the bounds of thy munificence.
Still do thou favour us, 0 Bolt-anned Maghavan : with strength
hast thou rewarded hymns.
12 High, glosifier of his friend, he knows all generations, he
whom many praise.
All races of mankind with ladles lifted up invoke that Mighty
Indra’s aid.
13 Be he our Champion and Protector in great deeds, rich in all
wealth, the Vritra-slayer, Maghavan,
14 In the wild raptures of the juice sing to your Hero with high
laud, to him the Wise,
To Indra, glorious in his name, the Mighty One, even as the
hymn allow eth it.
15 Thou givest wealth to me myself, thou givest treasure, Ex¬
cellent ! and the strong steed,
0 Much-invoked, in deeds of might, yea, even now.
16 Him, Sovran Ruler of all precious things, who even hath
power o’er this fair form of his,
As now it taketh shape, and afterward,
17 We praise, so that the Mighty One may speed to you, Pourer
of bounties, Traveller, prepared to go. #
Thou favourest the Maruts known to all, by song and sacrifice.
With song aim praise 1 sing to thee.
18 We in the sacrifice perform their will whose voice is lifted
high,
The worship of those Thundering Ones who o’er the ridges of
these mountains fly in troops.
13 This stanza may have been the conclusion of one of the original hymns.
14 its the hymn alloiveth it: in due accordance with the metre.
1G SCtyana explains the latter part of the first line and the following * part
of the second as, ‘who overcomes this obstructor (the euemy) as he wages
war.’ I follow Ludwig’s interpretation who refers to III. 53. 8, ‘Maghavan
weareth every shape at pleasure, effecting magic changes in his body ; ’ and
VI. 47, 18, Indra moves multiform by his illusions.’
18 Their will: the pleasure of the Maruts.
HYMN 46 .]
Tun move da.
m
19 0 Indra, Mightiest, bring us that which c rushes men of evil minds,
Wealth suited to our needs, 0 Stirrer of the thought, best
wealth, 0 thou who stirrest thought.
20 0 Winner, noble winner, strong, wondrous, most splendid,
excellent,
Sole Lord of victory, bring all-overpowering wealth, joy-giving,
chief in deeds of might.
21 Now let the godless man approach who hath received reward
so great
As Yasa Asvya, when this light of morning dawned, received
from Prithusravas, from Kanita’s son. m
22 Steeds sixty thousand and ten thousand kine, and twenty
hundred camels I obtained;
Ten hundred brown in hue, and other ten red in three spots;
in all, ten thousand kine.
2 3 Ten browns that make my wealth increase, fleet steeds whose
tails are long and fair,
Turn with swift whirl my chariot wheel;
24 The gifts which Prithusravas gave, Kauifca’s son munificent.
He gave a chariot wrought of gold : the prince was passing
bountiful, and won himself most lofty fame.
25 Come thou to this great rite of ours, V&yu! to give us vigor¬
ous light.
We have served thee that thou migbtest give much to us, yea,
mightest quickly give great wealth.
26 Who with thrice seven times seventy horses comes to' us,
invested with the rays of morn,
Through these our Soma-draughts and those who press, to
give, drinker ol pure bright Soma juice.
27 Who bath inclined this glorious one, bounteous himself, to
give me gifts,
Borne on firm chariot with the prosperous Nahusha, wise, to
a man yet more devout.
20 0 winner: of wealth to he given to thy worshippers. * 0 bountiful,
mosb bountiful.’—Wilson.
21 Vasa Asvya: the Rishi of the hymn. Seel. 112. 10. Prithusravas:
see I 116. 2l!
22 In all , ten thousand kine : the exact meaning is not very clear. The last
line is rendered differently in Wilson’s Translation ; * a thousand brown
mares, —and ten times ten thousand cows with three red patches.’
26 Who : apparently V&yu, but, according to S&yana, Prithusravas.
27 On firm chariot: literally, on a car made of the wood of the Aradu tree
(Calosanthes Indica). But S&yana makes two proper names of the ’words,
* with Aradva and Akska.’
THE HYMNS OF
196
[BOOK VIII .
28 Sole Lord in beauty meet for praise, 0 V&yu, dropping fatness
down,
Hurried along by steeds, by camels, and by hounds, spreads
forth thy train: even this it is,
29 So, as a prize dear to the strong, the sixty thousand have I gained,
Balls that resemble vigorous steeds.
30 To me come oxen like a herd, yea, unto me the oxen come.
31 And in the grazing herd he made a hundred camels bleat for me,
And twenty hundred mid the white.
32 A hundred has the sage received, Dasa Balbutha’s and Taruk-
sha’s glSts.
These are thy people, Yayu, who rejoice with Indra for their
guard, rejoice with Gods for guards.
33 And now to Vasa Asvya here this stately woman is led forth,
Adorned with ornaments of gold.
HYMN XLYII. Adityas.
Great help ye give the worshipper, Varava,Mitra, Mighty Ones !
No sorrow ever reaches him whom ye, Adityas, keep from harm.
Yours are incomparable aids, and good the succour they afford.
2 0 Gods, Adityas, well ye know the w&y to keep all woes afar.
As the birds spread their sheltering wings, spread your protec¬
tion over us.
3 As the birds spread tbeir sheltering wings let your protection
cover us.
We mean all shelter and defence, ye who have all things for
your own.
4 To whomsoever they, Most Wise, have given a home and
means of life, *
O’er the whole riches of this man they, the Adityas, have control.
5 As drivers of the car avoid ill roads, let sorrows pass us by.
May we be under Indra’s guard, in the Adityas’ favouring grace.
6 For verily men sink and faint through loss of wealth which
ye have given.
Much hath he gained from you, O Gods, whom ye, Adityas,
have approached.
28 The steeds , camels, and hounds are apparently the fantastic forms of the
clouds that tty before V&yu or the wind.
■ 31 Mid the white i herds of cows.
32 JOdsa Balbdtha: probably an aboriginal ally of Prithusravas. See
"Weber, Bpisches im vedischen Ritual, p. 30.
33 This stately zvoman: probably the wife of the conquered King.—Ludwig.
X Yours arc , etc: the refrain recurs in every verse of the hymn.
HY&N 4 ?.] THE RIQtEDA. 197
7 On him shall no fierce anger fall, no sore distress shall "visit
him,
To whom, Adityas, ye have lent your shelter that extendeth
far.
8 Resting in you, 0 Gods, we are like men who fight in coats of
mail.
Ye guard us from each great offence, ye guard us from each
lighter fault.
9 May Aditi defend us, may Aditi guard and shelter us,
Mother of wealthy Mitra and of Aryaman and Yanina.
10 The shelter, Gods, that is secure, auspicious, fre^from malady,
A sure protection, triply strong, even that do ye extend to us.
11 Look down on us, Adityas, as a guide exploring from the
bank.
Lead us to pleasant ways as men lead horses to an easy ford.
12 Ill be it for the demons’ friend to find us or come near to us.
But for the milch-cow be it well, and for the man who strives
for fame.
13 Each evil deed made manifest, and that which is concealed,
0 Gods,
The whole thereof remove from us to Trita Aptya far away.
14 Daughter of Heaven, the dream that bodes evil to us or to
our kine,
Remove, 0 Lady of the Light, to Trita Aptya far away,
15 Even if, 0 Child of Heaven, it make a garland or a chain of
gold,
The whole bad dream, whate’er it be, to Trita Aptya we
consign. *
16 To him whose food and work is this, who comes to take his
share therein,
To Trita, and to Dvita, Dawn ! bear thou the evil dream away.
13 To Trita Aptya far away: Trita Aptya is a divinity dwelling in the re¬
motest part of the heavens to whom it was customary to wish away, and
consign any threatened calamity or unpleasantness. As S&yana regards Trita
Aptya as the lvishi of the hymn, he is compelled to force a different interpre¬
tation on the first half of the second line : * (let it not be found) in Trita
Aptya, keep it far from us.’—Wilson.
14 Daughter of Heaven: Tishas or Dawn.
15 * The sense would then be * even though parts of it be pleasant, we put
the whole of the evil dream away.”—Macdonell, Journal of B.. A. 8., July,
1893, p. 461.
16 To him: to Trita whose business it is to receive these consignments.
ToDvita: a similar being, sometimes associated with Trita. 8ee Y. 18.2.
193 Tins 'HYMNS OF [BOOH VI1L
17 As we collect the utmost debt, even the eighth and sixteenth
. P art > *
So unto Aptya we transfer together all the evil dream.
18 Now have we conquered and obtained, and from our trespas¬
ses are free.
Shine thou away the evil dream, 0 Dawn, whereof we are
afraid. Yours are incomparable aids, and good the succour
they afford.
HYMN XLVIIL Soma.
- Wisely have I enjoyed the savoury viand, religious-thoughted,
best to fed out treasure,
The food to which all Deities and mortals, calling it mcath,
gather themselves together.
2 Thou shalt be Arliti as thou hast entered within, appeaser of
celestial anger.
Indu, enjoying Indra’s friendship, bring us—as a swift steed
the car—forward to riches.
3 We have drunk Soma and become immortal; we have attained
the light, the Gods discovered.
Now what may foeman’s malice do to harm us ? What, 0 Im¬
mortal, mortal man’s deception?
4 Absorbed into the heart, be sweet, 0 Indu, as a kind father to
his son, 0 Soma,
As a wise Friend to friend: do thou, wide-ruler, 0 Soma,
lengthen out our days for living.
5 These glorious drops that give me freedom have I drunk.
Closely they knit my joints as straps secure a car.
Let them protect my foot from slipping on, the way: yea, let
the drops I drink preserve mo from disease.
6 Make me shine bright like fire produced by friction: give us a
clearer sight and make us better.
For in carouse I think of thee, 0 Soma, Shall I, as a rich man,
attain to comfort ?
7 May we enjoy with an enlivened spirit the juice thou givest,
like ancestral riches.
0 Soma, King, prolong thou our existence as Surya makes the
shining days grow longer.
1 Meath: mddhu: or, .sweet.
2 Within: within my heart. Indu: Soma.
3 We have drunh Soma : see Muir, 0. S . Tewts, III. 264, 265.
5 From slipping on the way ; ‘may they keep us from a loosely-knit
worship.’—Wilson.
HYMN 49.] THE RIGYEDA. 199
8 King Soma, favour us and make us prosper : we are thy de¬
votees ; of this be mindful.
Spirit and power are fresh in us, 0 Indu : give us not up unto
our foeman’s pleasure.
9 For thou hast settled in each joint, 0 Soma, aim of men’s eyes
and guardian of our bodies.
When we offend against thine holy statutes, as a kind Friend,
God, best of all, be gracious.
10 May I be with the Friend whose heart is tender, who, Lord of
Bays ! when quaffed will never barm me—
This Soma now deposited within me. For this, I pray for longer
life to Indr a. ^
11 Our maladies have lost their strength and vanished: they feared,
and passed away into the darkness.
Soma hath risen in us, exceeding mighty, and we are come
where men prolong existence.
12 Fathers, that Indu which our hearts have drunken, Immortal
in himself, hath entered mortals.
So let us serve this Soma with oblation, and rest securely in "his
grace and favour.
13 Associate with the Fathers thou, 0 Soma, hast spread thyself
abroad through earth &nd heaven.
So with oblation let us serve thee, Indu, and so let us become
the lords of riches,
14 Give us your blessing, 0 ye Gods, preservers. Never may sleep
or idle talk control us.
But evermore may we, as friends of Soma, speak to the synod
with brave sons around us.
15 On all sides, Spma, thou art our life-giver: aim of all eyes,
light-finder, come within us.
Indu, of one accord with thy protections both from behind and
from before preserve us.
HYMN XLIX. Agni.
Agni, come hither with thy fires ; we choose thee as Invoking
Priest.
Let the extended ladle full of oil balm thee, best Priest, to
sit on sacred grass.
9 Aim of men’s eyes: or, beholder of men.
12 Immortal in himself: see note on I. 18. 4.
13 Soma: here the Moon-God, who is intimately connected with the Pitris
or Fathers. See Hymns of the Atharva-veda , XVlII. 4, 72.
I place at the end of this Book the eleven hymns, called the Vftlakhilya,
which are usually inserted after Hymn XLYIXI. These hymns are not
200 THE HYMNS OF [BOOK VIII
2 For unto thee, 0 Angiras, 0 Son of Strength,'move ladles in
the sacrifice.
To Agni, Child of Force, whose locks drop oil, we seek, fore¬
most in sacrificial rites.
3 Agni, thou art Disposer, Sage, Herald, bright God ! and
worshipful,
- Best offerer, cheerful, to be praised in holy rites, pure Lord !
by singers with their hymns.
4 Most Youthful and Eternal, bring the longing Gods to me,
the guileless, for the feast.
Come, Vasu, to the banquet that is well-prepared : rejoice
thee, gracious, with our songs.
5 Famed art thou, Agni, far and wide, Preserver, righteous, and
a Sage.
The holy singers, 0 refulgent kindled God 1 arrangers, call on
thee to come.
6 Shine, Most Resplendent! blaze, send bliss unto the folk, and
to thy worshipper : Great art thou.
So may my princes, with good fires, subduing foes, rest in the
keeping of the Gods.
7 0 Agni, as thou burnest down to earth even high-grown
underwood,
So, bright as Mitra is, burn him who injures us, him who plots
ill against thy friend.
8 Give us not as a prey to mortal enemy, nor to the wicked
friend of fiends.
With conquering guards, auspicious, unassailable, protect us,
0 Most Youthful God.
9 Protect us, Agni, through the first, protebt us through the
second hymn,
Protect us through three hymns, 0 Lord of Power and Might,
through four hymns, Vasu, guard thou us.
reckoned in the division of the Rigveda into Mandalas (Books) and Anuv&kas
(Chapters), and S&yana does not notice them in his Commentary. See Wil¬
son's Translation, V. p. 96, note by Cowell. See also Max Muller’s Vedic
Hymns I. (Sacred Books of the East, Vol. XXXII.), pp. xlvi—xlviii.
Eleven must be added to the number of this hymn and of all that follow
in this Book to make them correspond with the numbers in Max Muller’s
edition of the text.
2 Whose locks drop oil: ‘ butter-haired.’—Wilson.
5 The arrangers: of the ritual of sacrifice.
6 Princes : wealthy patrons. According to S&yana, the Rishi’s own sons
and others may be intended.
9 The numbers probably have reference to the four quarters of the sky.—
Ludwig.
HJMN 49.] THE EIGVEEA. 201
10 Preserve us from each fiend who brings the Gods no gift,
preserve thou us in deeds of strength :
For we possess in thee the nearest Friend of all, for service
of the Gods and weal.
110 Holy Agni, give us wealth renowned with men and strength¬
ening life.
Bestow on us, 0 Helper, that which many crave, more glorious
still by righteousness;
12 Wherewith we may overcome our rivals in .the war, o’erpower-
ing the foe’s designs.
So wax thou by our food, 0 Excellent in strength. Quicken
our thoughts that find out wealth.
13 Agni is even as a bull who whets and brandishes his horns.
Well-sharpened are his jaws which may not be withstood : the
Child of Strength hath powerful teeth.
14 Not to be stayed, 0 Bull, 0 Agni, are thy teeth when thou
art spreading far and wide.
Make our oblations duly offered up, 0 Priest, and give us
store of precious things.
15 Thou best in the wood ; from both thy Mothers mortals kindle
thee.
Unweariedly thou beared up the offerer’s gifts, then shinest
bright among the Gods.
16 And so the seven priests, 0 Agni, worship thee, Free-giver,
Everlasting One.
Thou cleavest through the rock with heat and fervent glow;
Agni, rise up above the men.
17 For you let us whose grass is trimmed call Agni, Agni, rest¬
less God. *
Let us whose food is offered call to all the tribes Agni the
Invoking Priest of men.
18 Agni, with noble psalm that tells his wish he dwells, thinking
on thee who gHardest him.
Speedily bring us strength of many varied sorts to be most
near to succour us.
19 Agni, Praise-singer! Lord of men, God! burner-up of Bakshasas,
Mighty art thou, the ever-present Household-Lord, Home-
friend and Guardian fro m the sky. __
12 Wherewith: referring to the wealth which Agni is asked to give. .
15 In the wood: in the pieces of wood used for the production of Agm.
16 Seven priests: minor Hotar priests, such as the Maitr&varuna and others.
The rock: adrim , explained by S&yana as megharn-, the cloud,
17 The restless God: or, ‘the irresistible/—Wilson.
18 He dwells; that is, the pious institutor of sacrifice.
202 THE HYMNS OF [BOOR YIll
20 Let no fiend come among us, 0 thou rich in light, no spell of
those who deal in spells.
To distant pastures drive faint hunger: far away, 0 Agni,
chase the demons 5 friends.
HYMN L. Indra.
Bote boons,—may Indra, hitherward turned, listen to this
prayer of ours,
And mightiest Maghavan with thought inclined to us come
near to drink the Soma juice.
2 For him, strong, independent Ruler, Heaven and Earth have
fashioned 9 forth for power and might.
Thou seatest thee as fkst among thy peers in place, for thy
soul longs for Soma juice.
3 Fill thyself full, 0 Lord of wealth, 0 Indra, with the juice we
shed.
We know thee, Lord of Bay Steeds ! victor in the fight, van¬
quishing e 5 en the invincible.
4 Changeless in truth, 0 Maghavan Indra, let it be as thou in
wisdom wiliest it.
May we, 0 fair of cheek, win booty with thine aid, 0 Thun¬
derer, swiftly seeking it. ^
5 Indra, with all thy saving helps give us assistance, Lord of
power.
For after thee we follow even as glorious bliss, thee, Hero,
finder-out of wealth.
6 Increaser of our steeds and multiplying kine, a golden well, 0
God, art thou,
For no one may impair the gifts laid up in thee. Bring me
whatever thing I ask.
7 For thou,—come to the worshipper!—wilt find great wealth
to make us rich.
Fill thyself full, 0 Maghavan, for gain of kine, full, Indra,
for the gain of steeds.
8 Thou as thy gift bestowest many hundred herds, yea, many
thousands dost thou give.
With singers 5 hymns have we brought the Fort-render near,
singing to Indra for his grace.
20 Spell of those who deal in spells: ydtdrydtumtfvatdm: ‘torment of the
evil spirits.—Wilson.
1 Both boons: Indra is asked to hear the prayer and to drink the Soma.
HYMN 50 .]
the nmrEHA.
203
9 Whether thesimple or the sage, Indra, have offered praise to thee,
He, Satakratu! by his love hath gladdened thee, ambitious!
ever pressing on !
10 If he the Strong of arm, the breaker-down of forts, the great
Destroyer, hear my call,
We, seeking riches cry to Indra, Lord of wealth, to Satakratu
with our lauds.
11 We count not then as sinners, nor as niggardly or foolish men,
When with the Soma juice which we have shed we make Indra,
the Mighty One, our Friend.
12 Him have we yoked in fight, the powerful Conqueror, debt-
claimer, not to be deceived.
Best charioteer, the Victor marks each fault, he knows the
strong to whom be will come near.
13 Indra, give us security from that whereof we are afraid.
Help us, 0 Maghavan, let thy succour give us this : drive
away foes and enemies.
14 For thou, 0 liberal Lord of bounty, strengthenest his ample
home who worships thee.
So Indra, Maghavan, thou Lover of the Song, we with pressed
Soma call on thee.
15 Indra is Vritra-slayer, guard, our best defender from the foe.
May he preserve our last and middlemost, and keep watch
from behind us and before,
16 Defend us from behind, below, above, in front, on all sides,
Indra, shield us well.
Keep far away from us the terror sent from heaven: keep
impious weapons far away.
17 Protect us, Ind^a, each to-day, each morrow, and each follow¬
ing day.
0 ur singers, through all days, shalt thou, Lord of the brave,
keep safely both by day and night.
18 A crushing Warrior, passing rich is Maghavan, endowed with
all heroic might.
Thine arms, 0 Satakratu, are exceeding strong, arms which
have grasped the thunderbolt.
9 The simple or the sage: < the unskilled or the skilled/—Wilson.
12 Marks each fault: the meaning of hhrimdm is uncertain : according to
Ludwig it is ‘his v:*r.'■-‘der,’ that is, the worshipper who presents
him with sacrifice ‘ ": i. takes it with vdjinam: ‘the strong racer.* ■—
Wilson. The strong : the rich and powerful worshipper.
15 Our last and middlemost: putram , son, being understood, according to
S&yapa. The expression probably means ‘alljrf us/
16* The terror sent from heaven : ‘ supernatural alarm/—Wilson.
204
THE HYMNS OF [BQOK VIIL,
HYMN LI. Indra.
Offer ye up as praise to him that wherein Indrsi takes delight.
The Soma-bringers magnify Indra’s great energy with hymns. .
Good are the gifts that Indra gives.
2 Sole among chiefs, companionless, impetuous, and peerless, he
Hath waxen great o’er many folk, yea, over all things horn,
in might.
3 Lord of swift bounty, he will win e’en with a steed of worth¬
less sort.
This, Indra, must he told of thee who wilt perform heroic deeds.
4 Come to u§ hither; let us pay devotions that enhance thy
might,
Fur which, Most Potent! thou wouldst fain bless the man
here who strives for fame.
5 For thou, 0 Indra, makest yet more bold the spirit of the bold
Who with strong Soma serveth thee, still ready with his
reverent prayers.
6 Worthy of song, he looketh down as a man looketh into wells.
Pleased with the Soma-bringer’s skill he maketh him his mate
and friend.
7 In strength and wisdom all the Gods, Indra, have yielded unto.
thee*
Be thou the Guard of all, 0 thou whom many praise.
8 Praised, Indra, is this might of thine, best for the service of
the Gods,
That thou with power dost slay Vritra* 0 Lord of Strength.
9 He makes the races of mankind like synods of the Beauteous
One. *
Indra knows this his manifest deed, and is renowned.
10 Thy might, 0 Indra, at its birth, thee also, and thy mental
power,
In thy care, Maghavan rich in kine! they have increased
exceedingly.
1 Good are, etc :. the refrain is repeated in each verse.
2 Chiefs: nribhih: men, meaning Gods, according to S&jana. Folk: or,
tribes.
3 He will win e'en with a steed of worthless sort: f He.wishes to bestow
blessings (upon us) with his unurged courser.’—Wilson.
6 He looketh down: kindly on us as a thirsty man looks eagerly into a well.
. ® Ltk e synods of the Beauteous One; like assemblies that meet to honour
him ; but the meaning is obscure.
10 They ; thy worshippers.
TEE ETGVEEA.
HYMN 52 .]
205
11 0 Yritra-slayer, thou and I will both combine for winning
spoil.
Even malignity will consent, 0 Bolt-armed Hero, unto us.
12 Let us extol this Indra as truthful and never as untrue.
Dire is his death who pours no gifts : great light bath he who
offers them. Good are the gifts that Indra gives.
HYMN LIL Indra.
With powers of Mighty Ones hath he, Ancient, Beloved, been
equipped,
Through whom the Father Manu made prayers efficacious
with the Gods. *
2 Him, Maker of the sky, let stones wet with the Soma ne'er
forsake,
Nor hymns and prayer that must be said.
3 Indra who knew full well disclosed the kine to the Angirases.
This his great deed must be extolled.
& Indra, promoter of the song, the sage's Strengthener as of old,
Shall come to bless and succour us at presentation of this
laud.
5 Now after their desire's intent the pious singers with the cry
Of Hail! have sung loffd hymns to thee, Indra, to gain a stall
of kine.
6 With Indra rest all deeds of might, deeds done and yet to be
performed,
Whom singers know devoid of guile.
7 When the Five Tribes with all their men to Indra have sent
out their voice,
And when the priest hath strewn much grass, this is the Friend's
own dwelling-place.
8 This praise is verily thine own: thou hast performed these
manly deeds,
And sped the wheel upon its way.
11 MuMgnity; or the malignant man. 1 * * 4 * * * 8 The niggard.’—Wilson.
12 Eire is his death : or, great is bis destruction.
1 This difficult verse is variously interpreted both by Indian commentators
and by European scholars. I follow partly Aufrecht’s translation as given by
Dr. Muir, and partly Ludwig’s Commentary. Bee 0. 3. Texts, I. pp. 163—164;
Ludwig’s Mgveda , Y. pp. 167—168 ; and Wilson’s Translation, Y. p. 107.
The Ancient , Eelovbd appears to be Soma and not Indra.
7 The Friend's: Indra’s. The second line is very obscure. See Bergaigne,
I. vi., and Vedic Hymns , I., p. 226. I adopt-Ludwig’s interpretation.
8 The wheel: the Sun.
206 THE HYMNS OF [BOOK VIII.
9 At the o’erflowing of this Steer, boldly he strode for life, and
took
Soma as cattle take their corn.
10 Receiving this and craving help, we, who with you are Daksha’s
sons,
Would fain exalt the Maruts* Lord.
11 Yea, Hero, with the singers we sing to the duly-coming Band.
Allied with thee may we prevail.
12 With us are raining Rudras, clouds accordant in call to battle,
at the death of Yritra,
The strongTassigned to him. who sings and praises. May Gods
with Indra at their head protect us.
HYMN LIII. Indra.
May our hymns give thee great delight. Display thy bounty,
Thunderer.
Drive off the enemies of prayer.
2 Crush with thy foot the niggard churls who bring no gifts.
Mighty art thou :
There is not one to equal thee.
3 Thou art the Lord of Soma pressed, Soma impressed is also
thine. T
Thou art the Sovran of the folk.
4 Come, go thou forth, dwelling in heaven and listening to the
prayers of men :
Thou fullest both the heavens and earth.
5 Even that hill with rocky heights, with hundreds, thousands,
held within,
Thou for thy worshippers brakest through.
6 We call on thee both night and day to taste the flowing Soma
juice:
Do thou fulfil our hearts* desire.
0 This Steer: Soma; that is, when abundant libations had been offered,
He: Indra.
10 Daksha's sons: of the same origin with you. * Lords of food/ according
to SA\ ana.
31 Duly-coming Band: of Maruts, led by Indra.
12 The strong: perhaps the thunderbolt with which Indra aids the wor¬
shipper. —
3 Unpressed: in its natural state in the stalks of the plant. Or, as Ludwig
suggests, the Soma which Indra drinks in heaven may be meant. See VII.
26. 1.
5 That hill: the cloud with its countless treasures of rain,
6 Night: just before dawn.
HYMN 54 .]
THE RIGYEDA.
207
7 Where is that ever-youthful Steer, strong-necked and never
yet bent down ?
What Brahman ministers to him ?
8 To whose libation doth the Steer, betake him with delight
therein % 2 3
Who takes delight in Indra now ?
9 Whom, Vritra-slayer, have thy gifts and hero powers accom¬
panied ?
Who is thy dearest in the laud ?
10 For thee among mankind, among the Purus is this Soma shed.
Hasten thou hither : drink thereof. ^
11 This, growing by Sushoma and by Saryan&v&n, dear to thee,
In .Arjikiya, cheers thee best.
12 Hasten thou hitherward, and drink this for munificence to-day,
Delightful for thine eager draught.
HYMN LIV. Indra.
Though, Indra, thou art called by men from east and west,
from north and south,
Come hither quickly with fleet steeds;
2 If in the effluence of heaven, rich in its light, thou takest joy,
Or in the sea in Soma juice.
3 With songs 1 call thee, Great and Wide, even as a cow to
profit us,
Indra, to drink the Soma-draught.
4 Hither, 0 Indra, let thy Bays bear up and bring upon thy car
Thy glory, God ! and majesty.
5 Thou, Indra, wohldst be sung and praised as great, strong,
lordly in thy deeds :
Come hither, drink our Soma juice.
6 We who have shed the Soma and prepared the feast are call¬
ing thee
To sit on this our sacred grass.
10 Among the P4rus: among men, or among Kings named Pfirus.—S&yana,
11 Susho • ■- , ' ( y *, river which cannot now be identified. ArjVetya :•
-i-.i.i- _ . . ■ ■ Suryandvdn is said to he a lake in the district
&ee V ui. 1., Index. For conjectures regarding Sushom& and
Arjildya see Zimmer, Altindisches Lelen , pp. 12, 13. Cf. VIII. 7. 29.
2 The effluence of heaven; or the place in heaven from which the Amrit
flows, In the sea : of air ; the firmament.
3 As a cow,: as the most useful of all animals.
208 THE HYMNS OF [BOOK VJ1L
7 As, Indra, thou art evermore the common Lord of all alike,
As such we invocate thee now.
8 The men with stones have milked for thee this nectar of the
Soma juice:
Indra, be pleased with it, and drink.
9 Neglect all pious men with skill in sacred song :. come hither¬
ward
With speed, and give us high renown.
10 Gods, may the mighty rest unharmed, the King who gives me
spotted kine,
Kine deck<id with golden ornaments.
11 Beside a thousand spotted kine I have received a gift of gold,
Pure, brilliant, and exceeding great.
12 Durgaha’s grandsons, giving me a thousand kine, munificent,
Have won renown among the Gods.
HYMN LY. Indra.
Louo singing at the sacred rite where Soma flows we priests
invoke
With haste, that he may help, as the bard’s CJherisher, Indra
who findeth wealth for you.
2 Whom with fair helm, in rapture of the juice, the firm resist¬
less slayers hinder not:
Giver of glorious wealth to him who sing his praise, honouring
him who toils and pours :
3 Sakra, who like a curry-comb for horses or a golden goad,
Indra, the Vritra-slayer, urges eagerly the opeuing of the
stall of kine :
9 All pious men: all other worshippers.
10 The King: who instituted the sacrifice. According to S&yana, Indra is
meant; but this is impossible.
12 Durgaha’s grandsons: S4y/ma explains durgdhasya by duhlcham gdha-
mdnasga me, of me plunged in grief, and napituh (nepotes) as aralc&hitasya ,
unprotected: * Unprotected as I am, and plunged in sorrow (my dependents)
by the favour of the gods obtain food, and are blessed with abundance in a
thousand cattle,' See Wilson’s Translation, and Cowell's note.
1 We priests invoice: the constjcupiic^^difficult.'Tfbflow Ludwigj and take
hu®£, an infinitive, as equivalSSf to the first person plural.
3 Gurry-comb for horses ; the purifier of his worshippers and well-skilled in
horses, according to S&yana. Golden goad: wonderful and golden-bodied,
according to S&yana. The meaning of Mjah, as well as of mrikshdh, is uncer¬
tain, but both seem to signify instruments connected with horses.*
HYMN 55.]
THE RIG VEDA.
209
4 Who for the worshipper scatters forth ample wealth, even
though buried, piled iu heaps :
May Indra, Lord of Bay Steeds, fair-helmed Thunderer, act
at his pleasure, as he lists.
5 Hero whom many praise, what thou hast longed for, even of
old, from men.
All that we offer unto thee, 0 Indra, now, sacrifice, laud, effect¬
ual speech.
6 To Soma, Much-invoked, Bolt-armed ! for thy carouse, Celestial,
Soma-drinker! come.
Thou to the man who prays and pours the juice hast been
best giver of delightful wealth.
7 Here, verily, yesterday we let the Tbunder-wielder drink his fill.
So iu like maimer offer him the juice to-day. Now range you
by the Glorious One.
8 Even the wolf, the savage beast that rends the sheep, follows
the path of his decrees. **?
So graciously accepting, Indra, this our praise, with wondrous
thought come forth to us.
9 What manly deed of vigour now remains that Indra hath
not done ]
Who hath not heard his glorious title and his fame, the Vritra-
slayer from his birth %
10 How great his power resistless ! how invincible the Vritra-
slayer’s matchless might !
Indra excels all usurers who see the day, excels all traffickers
in strength.
11 0 Indra, Vritra-slaver, we, thy very constant worshippers,
Bring prayers ne’er heard befure to thee, 0 Much-invoked, 0
Thunder-armed, to be thy meed.
12 0 thou of mighty acts, the aids that are in thee call forward
many an eager hope.
Past the drink-offerings, Vasu, even of the good, hear my
call, Strongest God, and come.
13 Verily, Indra, we are thine, we worshippers depend on thee.
For there is none but only thou to show us grace, O Maghavan,
thou much invoked.
4 Buried: as gold, precious stones, etc.
8 The wolf: according to S£yana, the robber. The reason of mentioning
either in this place is not obvious.
10 Who see the day: who live. According to S&yana, who Zook upon the
Sun in their present life, hut will be sunk in darkness after death.
14
210 THE IIYMNS OP IBOOK Vllt
14 From this our misery and famine set us free, from this dire
curse deliver us.
Succour us with thine help and with thy wondrous thought.
Most Mighty, finder of the way.
15 Now let your Soma juice be poured : be not afraid, 0 Kali’s sons.
This darkening sorrow goes away; yea, of itself it vanishes.
HYMN LVI. Adityas.
Now pray we to these Kshatriyas, to the Adityas for their aid,
These who are gracious to assist.
•2 May Mitra bear us o’er distress, and Varan a and Aryaman,
Yea, the Agility as, as they know.
3 For wonderful and meet for praise is these Adityas’ saving help
To him who offers and prepares.
4 The mighty aid of you, the Great, Varum, Mitra, Aryaman,
We claim to be our sure defence.
5 Guard us, Adityas, still alive, before the deadly weapon strike:
Are ye nob they who hear our call ?
6 What sheltering defence ye have for him who toils in pouring
gifts,
Graciously bless ye us therewith.
7 Adityas, Gods, from sorrow there^is freedom, for the sinless,
wealth,
0 ye in whom no fault is seen.
8 Let nob this fetter biud us fast : may he release us for success ;
For strong is Indra and renowned.
9 0 Gods who fain would lend your aid, destroy not us as ye
♦ destroy
Your enemies who go astray. r
10 And thee too, 0 Great Aditi, thee also, Goddess, I address,
Thee very gracious to assist.
11 Save us in depth and shallow from the foe, thou Mother of
Strong Sons :
Let no one of our seed be harmed.
12 Far-spread ! wide-ruliug! grant that we, unharmed by envy,
may expand :
Grant that our progeny may live.
14 From this our miseiy: the hymn was ‘seen ' and employed in a time of
dearfch and famine. Finder of the way: to prosperity.
15 Kali’s sons ; Kali is the Rishi or seer of the hymn.
I Kshatriyas : royal princes.
II Of Strong Sons; the Adityas.
THE MOVE DA.'
HYMN 57 .]
‘211
13 Those who, the Princes of the folk, in native glory, ne’er
deceived,
Maintain their statutes, void of guile —
14 As such, from mouth of raveuing wolves, 0 ye Adityas,
rescue us,
Like a bound thief, 0 Aditi.
15 Adityas, let this arrow, yea, let this malignity depart
From us or e’er it strike us dead.
16 For, Bountiful Adityas, we have evermore enjoyed your help,
Both now and in the days of old.
17 To every one, 0 ye Most Wise, who turneth ev&n from sin to
you,
Ye Gods vouchsafe that he may live.
18 May this new mercy profit us, which, ye Adityas, frees like one
Bound from his bonds, 0 Aditi.
19 0 ye Adityas, this your might is not to be despised by its :
So be ye graciously inclined.
20 Let not Vivasv&n’s weapon nor the shaft, Adityas,
with skill,
Destroy us ere old age be nigh
21 On every side dispel all siu, Adityas, all hostility,
Indigence, and combiueli attack.
HYMN LVII.
Even as a car to give us aid, we draw thee hither for
Strong in thy deeds, checking assault, Lord, Mightiest Indra^
of the brave I
2 Great in thy power and wisdom, Strong, with thought that
comprehendeAh all !
Thou hast filled full with majesty.
3 Thou very Mighty One, whose hands by virtue of thy greatness
grasp
The golden bolt that breaks its way.
4 Your Lord of might that ne’er hath bent, that ruleth over all
mankind,
I call, that he, as he is wont, may aid the chariots and the
men.
wrought
Indra.
our bliss.
3 7 Who turneth even from sin : who comes to you for forgiveness.
20 Vivasvdn’s weapon : the'deadly bolt of the Sun, or perhaps, metaphor-
cally, of the sacrificer.
21 Combined attach: 1 the closely drawn neb/—Wilson.
2 Thou hast filled full: the universe.
[BOOK VIIL
#12 TUB HYMNS OF
5 Whom, ever furthering, in frays that win the light, in both
the hosts
Men call to succour aud to help.
6 Indra, the Strong, the measureless, worthy of praise, Most
Bountiful,
Sole Ruler even over wealth.
7 Him, for his ample bounty, him, this Indra do I urge to
drink,
Who, as his praise was sung of old, the Dancer, is the Lord
of men.
.8 Thou Mighty One, whose friendship none of mortals ever hath
obtained :
None will attain unto thy might.
9 Aided by thee, with thee allied, in frays for water and for sun,
Bolt-armed ! may we win ample spoil,
10 So seek we thee with sacrifice and songs, chief Lover of the
Song,
As, in our battles, Indra, thou to Purum&yya gavest help,
11 0 Thunderer, thou "whose friendship and whose onward
guidance both are sweet,
Thy sacrifice must be prepared.
12 To us, ourselves, give ample room, give for our dwelling ample
room :
Give ample room to us to live,
13 We count the .banquet of the Gods a spacious pathway for
the men,
And for the cattle, and the car,
14 Six men, yea, two aud two, made glad with Soma juice, come
near to me
With offerings pleasant to the taste.
15 Two brown-hued steeds, Indrota’s gift, two bays from Ttiksha’s
son were mine,
From Asvamedha’s son two red.
7 The Dancer: in the dance of war.
10 Purumdyya: according to Say ana, 'me (the Pishi) the possessor of
much wisdom.*
13 Sacrifice to the Gods procures freedom and security for us and all who
belong to us,
15 ‘These princes with their respective fathers are the six of V. 14. The
sons of liUcR/ut and A warned ha had originally commenced the sacrifice, but
Indrota and his father Atithigva came to see it and added their gifts. The
sons alone are mentioned : the son is the father’s second self, pitri-imtvcujor
abheddi' —Cowell’s note in Wilson’s Translation,
HYMN 58 .]
THE EIG VEDA. '
21 £
16 From Atithigva good car-steeds, from Arksha rein-obeying
steeds,
From Asvamedha beauteous ones.
17 Indrota, Atithigva’s son, gave me six horses matched with
mares:
And Putakratu gave besides.
18 Marked above all, amid the brown, is the red mare Yrishanvati,
Obedient to the rein and whip.
19 0 bound to me by deeds of might, not even the man who loves
to blame
Hath found a single fault in you.
HYMN LVIII, ■ In dr a.
I send you forth the song of praise for Indu, hero-gladdener.
With hymn and plenty he invites you to complete the sacrifice.
2 Thou wishest for thy kine a bull, for those who long for his
approach,
For those who turn away from him, lord of thy cows whom
none may kill.
3 The dappled kine who stream with milk prepare his draught
of Soma juice:
Clans in the birth-plac^of the Gods, in the three luminous
realms of heaven.
4 Praise, even as he is known, with song Indra the guardian of
the kine,
The Son of Truth, Lord of the brave.
16 Arhsha: the soil of Riksha. Asvamedlia: the son of Asvamedha.
17 PHtalcratu: son 5f Asvamedha.
18 Yrishanvati: according to von Roth, ‘perhaps, that may he found
among stallions/
19 0 hound to me: this stanza is addressed to the princes who instituted
the sacrifice and gave the rewards which have been mentioned.
1 The song of 'praise; trishHibham : used in a general sense for any hymn
of praise. Indu: Soma. According to Sflyana, Indra is meant.
2 The stanza is difficult. I adopt Pischel’s explanation of naddm and
6datindm .
3 Clans: vis v cows are meant. Eggeling translates: ‘At
his birth the *■ ' . ■ ■■ ■'/■ . speckled ones mix the Soma (draught), the
clans of the gods in the three spheres of the heavens’ (Sacred Books of the
East, XLI. p. 307). Pischel observes : ‘The connexion of the first three
stauzas is probably this: Soma shall he celebrated by you in your song of
praise in order that he may liberally reward you. What thou wishest for
thyself is a bull for the cows, in order that they may be propagated and
provide Indra with milk to be mixed with his Soma juice, while they serve,
the race of Gods in all the three realms of heaven /—Vedische Studien t I,
p. 197.
214 THE HYMNS OF [BOOK VIIL
5 Hither his Bay Steeds have been sent, red Steeds are on the
sacred grass
Where we in concert sing our songs.
6 For Indra Thunder-armed the kine have yielded mingled milk,
and meath,
What time he found them in the vault.
7 When I and Indra mount on high up to the Bright One’s place
and home,
We, having drunk of meath, will reach his seat whose Friends
are three times seven.
8 Sing,- sing ^e forth your songs of praise, ye Priyamedhae, sing
your songs :
Yea, let young children sing their lauds: as a strong castle
praise ye him.
9 Now loudly let tbe viol sound, the lute send out its voice with
might,
Shrill be the music of the string. To Indra is the hymn up¬
raised.
10 When hither speed the dappled cows, unflinching, easy to be
milked,
Seize quickly, as it bursts away^ the Soma juice for Indra’s
drink.
11 Indra hath drunk, Agni hath drunk : all Deities have drunk
their All.
Here Varuna shall have his home, to whom the floods have
sung aloud as mother-kine unto their calves.
12 Thou, Varuna, to whom belong Seven Rivers, art a glorious
God.
The waters flow into thy throat as ’twere a pipe with ample
mouth.
13 He who hath made the fleet steeds spring, well-harnessed, to
the worshipper.
6 In the vault: ( in the cavity of the Soma-vessel/—vonRoth; ‘on the horizon.*
—Ludwig; ‘ near at hand.*—S&yana.
7 The Bright One's place: the station of the Sun. Whose Friends ar$
three times seven; Indra who is the friend of the Maruts. I follow Ludwig
in combining the trih suptd sdkhguh of the text into one compound word.
S.iyana’s explanation is different: ‘"let us be united in the twenty-first sphere
of the (universal) friend/—See note in Wilson’s Translation,
rt ^' L °l : y^ r 9 ara ty : ‘a kind of musical instrument*, says S&yana.
Godha-i originally the leather guard worn by bowmen on the left arm, and
pthgd (said to mean bowstring) arc also, apparently, names of musical instru¬
ments.
12 Varuna’s throat, or palate, is said to mean fcho sea, into which the seven
rivers flow,
HtMfff 59 .] THE RIG VEDA. 215
He, the swift Guide, is that fair form that loosed the horses
near at hand.
14 Indra, the very Mighty, holds his enemies in utter scorn.
He, far away, and yet a child, cleft the cloud smitten by his
voice.
15 He, yet a boy exceeding small, mounted his newly-fashioned
car.
He for his Mother and his Sire cooked the wild mighty buffalo,
16 Lord of the home, fair-helmeted, ascend thy ehariot wrought
of gold.
We will attend the Heavenly One, the thousanohfooted, red of
hue, matchless, who blesses where he goes.
17 With reverence they come hitherward to him as to a Sovran
Lord,
That they may bring him near for this man’s good success, to
prosper and bestow his gifts.
18 The Priyamedhas have observed the offering of the men of old,
Of ancient custom, while they strewed the sacred grass, and
spread their sacrificial food.
HYMN LIX. Indr-au
He who, as Sovran Lord*o£ men, moves with his chariots un¬
restrained,
The Vritrci-slayer, vanquisher of fighting hosts, preeminent,
is praised with song.
2 Honour that Indra, Puruhanman! for his aid, in whose sus¬
taining hand of old ^ ;
The splendid bolt of thunder was deposited, as the great Sun
was set in he*aven.
3 No one by deed attains to him who works and strengthens
evermore: ^ „
No, not by sacrifice, to ludra praised of all, resistless, daring,
bold iu might
15 Hi* Mother and his Sire: Earth and Heaven. The buffalo U the dark
rain-cloud which ludra pierces with his lightning, or perhaps the demon Yaxa
is intended. w
16 The Heavenly One : the Sun, which is Indra’s chariot Thousand-footed:
bright with countless rays of light.
17 This mans: who institutes the sacrifice.
2 Puruhanman: the Bishi of the hymn addresses himself. Sustaining:
or vidhartari may (with Ludwig) be taken as a nominative with vtijrah,, the
bolt of thunder as a sustamer (of Order).
m THE HYMNS OF [BOOR VITL
• 4 The potent Conqueror, invincible in war,*him at whose birth
the Mighty Ones,
The Kine who spread afar, sent their load voices out, heavens,
earths sent their loud voices out. .
5 0 Indra, if a hundred heavens and if a hundred earths were
thine—
No, not a thousand Suns could match thee at thy birth, not
both the worlds, 0 Thunderer.
6 Thou, Hero, hast performed thy hero deeds with might, yea,
all with strength, 0 Strongest One.
Maghavan/thelp us to a stable full of kine, 0 Thunderer, with
wondrous aids.
7 Let not a godless mortal gain this food, 0 thou whose life is
long!
But one who yokes the briglit-hued steeds, the Etasas, even
Indra yoker of the Bays.
8 Urge ye the Conqueror to give, your Indra greatly to be
praised,
To be invoked in shallow waters and in depths, to be invoked
in deeds of might.
9 0 Yasu, 0 thou Hero, raise us up to ample opulence.
Baise us to gain of mighty wealtn, 0 Maghavan, 0 Indra, to
sublime renown.
10 Indra, thou justifiest us, and tramplest down thy slanderers.
Guard thyself, valiant Hero, in thy vital parts: strike down
the Dasa with thy blows.
11 The man who brings no sacrifice, inhuman, godless, infidel,
Him let his Mend the mountain cast to rapid death, the
mountain cast the Dasyu down.
12 0 Mightiest Indra, loving us, gather thou up, as grains of com
Within thine hand, of these their kine, to give away, yea,
gather twice as loving us.
13 0 my companions, wish for power. How may we perfect Sara’s
jeraise,
The liberal princely patron, never to be harmed ?
4 The Kine: the heavens and the earths.
7 Etasas: the horses of the Sun.
10 In thy vital parts: literally, between thy thighs. «Shelter us between
thy thighs.’-“Wilson.
31 //is friend: in which he hopes to find refuge: according to S&vana,
Par vat a (mountain) is a Kishi, the friend of Indra.
•]? Yhcir ^ ne i the property of the hostile aborigines.
P Saras prime; Sara must be the institutes of the sacrifice: according
to S&yana he is Indra, ‘the destroyer,’
■BYMN 60 .]
THE MOVED A.
217
14 By many a sage whose grass is trimmed thou art continually
praised,
That thou, 0 Sara, hast bestowed here one and here another
calf.
15 The noble, Suradeva’s son, hath brought a calf, led by the ear,
to three of ns,
As a chief brings a goat to milk.
HYMN LX. Agni .
0 Agni, with thy mighty wealth guard us from all malignity,
Yea, from all hate of mortal man. *
2 For over thee, 0 Friend from birth, the wrath of man hath
no control;
Nay, Guardian of the earth art thou.
3 As such, with all the Gods, 0 Son of Strength, auspicious iu
thy flame,
Give us wealth bringing all things good.
4 Malignities stay not from wealth the mortal man whom, Agni,
thou
Protectest while he offers gifts.
5 Sage Agni, he whom thou dost urge, in worship of the Gods,
to wealth,
With thine assistance winneth kine.
C Riches with many heroes thou hast for the man who offers gifts :
Lead thou ns on to higher bliss.
7 Save ns, 0 J&tavedaR, nor abandon us to him who sins,
Unto the evil-hearted man.
8 0 Agni, let no godless man avert thy bounty as a God :
Over all treasures than art Lord.
9 So, Son of Strength, thou aidest us to what is great and
excellent,
Those, Vasu l Friend 1 who sing thy praise.
10 Let our songs come anear to him beauteous and bright with
piercing flame,
Our offerings, with our homage, to the Lord of wealth, to
him whom many praise, for help :
14 Here one and here another; elcam-ckam : meaning many.
15 Sdradevas son: Sara. S&yana explains sanmdevyah as cows won in
battle. * May Maghavan, taking them by the ears, lead the cows with their
calves from our three (destructive enemies),, as the owner leads a goat to
drink.’—Wilson. -
2 Guardian of the earth: hshrfpdvdn : ‘ Lord of the night.’—S&yana.
5 Winneth leine: literally, is a goer among cows : ‘ walks (lord) among
crowds of cattle/—Wilson.
818 THE BTMNS OF [BOOK VIJF
11 To Agui JAtavedas, to the Son of Strength, that he may give
us precious gifts,
Immortal, from of old Priest among mortal meu, the most
delightful in the house :
12 Agni, made yours by sacrifice, Agni, while holy rites advance;
Agni, the first in songs, first with the warrior steed; Agni to
win the land for us.
13 May Agni who is Lord of wealth vouchsafe us food for friend¬
ship sake.
Agni we ever seek for seed and progen} T , the Vasu who
protects^ ul* lives.
14 Solicit withyom* chants, for help, Agni theGod withpiercingfiame,
For riches famous Agni, Purumilha and ye men ! Agni to
light our dwelling well.
15 Agni we laud that he may keep our foes afar, Agni to give ns
health and strength.
Let him as Guardian be invoked iii all the tribes, the lighter-
up of glowing brands.
HYMN LXL Agni.
Prepare oblation: let him come; and let the minister serve again
Who knows the ordering thereof.
2 Rejoicing in his friendship, let the priest be seated over man,
Beside the shoot of active power.
3 Him, glowing bright beyond all thought, they seek among the
race of man;
With him for tongue they seize the food.
4 He hath inflamed the twofold plain ; life-giving, he hath
climbed the wood.
And with his tongue hath struck the rock.
12 With the warrior steed; arvati: the fierce and rapid fire that clears the
jungle for the advance of the Aryan settlers.
H To light our 'dwelling well: I follow Ludwig’s explanation. Sftyana
takes sudUdye as a proper name : * a house for (me) Suditi.’—Wilson.
15 The lighter-up of glowing brands; vdsturrisktinttm : according to Sdyana,
1 the giver of homes to us Rishis.’
The language of the hymn is intentionally obscure, and much of my
translation (in which I generally follow Ludwig) must be regarded as
conjectural.
1 Let him come: Agui. The minister: or, the Adhvaryu.
2 The shoot; Agni, according to Sftyana : the stalks of the Soma-plant,
according to von Roth.
3 They seek: that is, the Gods.
4 The twofold plain; the expanses of earth and heaven. Climbed the wood;
a forest conflagration is referred to.
HYMN 61.] TEE RIQVEDA,
no
5 Wandering here the radiant Calf finds none to fetter him, and
seeks
The Mother to declare his praise.
6 And now that great and .mighty team, the team of horses that
are his,
And traces of his car, are seen.
7 The seven milk a single cow; the two set other five to work,
On the stream’s loud-resounding bank.
8 Entreated by Yivasvan’s ten, Indra cast down the water-jar
With threefold hammer from the sky.
9 Three times the newly-kindled flame proceeds around the
sacrifice :
The priests anoint it with the meath.
10 With reverence they drain the fount that circles with its
wheel above,
Exhaustless, with the mouth below.
11 The pressing-stones are set at work : the meath is poured into
the tank,
At the out-shedding of the fount.
12 Ye cows, protect the fount; the two Mighty Ones bless the
sacrifice. m
The handles twain are wrought of gold.
13 Pour on the juice the ornameut which reaches both the heaven
and earth :
Supply the liquid to the Bull.
5 The radiant Calf: Agni in the form of lightning. Mere: in the sky
above us. The Mother ; the cloud, which will praise him with a thunder-psulra.
7 The seven i officiating priests, or assistants. See II. 1. 2. A single cow :
the text has only ikdtn (imam). Sdyana supplies, cow, which he explains as the
ghanna, pitcher or caldron used for heating milk, etc., in the Piavargya cere-
xnouv. Loud-resounding hank; with,reference to the sacrificial exclamations,
uttered by the officiating priests. The two : the Adhvaryu and the Pmtipnis-
th&tar, his Assistant, direct the five others in the performance of the ceremony.
8 Entreated by Viva&vdn’s ten: according to Sty ana. the ten fingers of the
worshipper. Ten priests are probably meant. Indra: Agni or Adi by a may be
meant.— Say an a- The water-jar ; the raiuy cloud. Eamtner:^ meaning, pro¬
bably, the sjigiag lightning. S&yana explains it by ra&tntnd, with his ray.
10 The fount; avatdm ; the ghanna or maJid otra, the contents of which are
poured into the fire. Its wheel: apparently, the circular nm on whieh it
usually stands and which is now inverted that all the liquid may flow out.
According to Hillebraudt (Vedmhe Mythology I. 325) the fount is the Moon,
12 The two Mighty Ones: Heaven and Earth. But as the meaning of
raps add is unknown, the sentence can be only conjeoturally translated: aiie
two kinds of milk) in the sacrifice are plentiful and friufc-givmg. Wilson.
13 The ornament: the milk which is mingled with the Soma. To the Bull;
to Agni.
[BOOK vni.
220 TEE BYMNS OF
14 These know their own abiding-place : like calves beside- the
mother cows
They meet together with their kin.
15 Devouring in their greedy jaws, they make sustaining food .
in heaven,
To ludra, Agui light and prayer.
16 The Pious One milked out rich food, sustenance dealt in por¬
tions seven,
Together with the Sun's seven rays.
17 1 took some Soma when the Sun rose up, 0 Mitra, Varupa,
That is the sick man’s medicine.
18 From where oblations must be laid, which is the Well-beloved's
home,
He with his tongue hath compassed heaven.
HYMN LXIL Asvins,
Rouse ye for him who keeps the Law, yoke your steeds,
Asvins, to your car :
Let your protecting help be near*
2 Come, Asvins, with your car more swift than is the twinkling
of an eye ; r
Let your protecting help be near.
3 Asvins, ye overlaid with cold the fiery pit for Atri's sake :
Let your protecting help be near.
4 Where are ye? whither are ye gone? whither, like falcons,
have ye flown ?
Let your protecting help he near.
5 If ye at any time this day are listening to this my call,
Let your protecting help be near.
6 The Asvins, first to hear our prayer, for closest kinship I
approach :
Let your protecting help he near.
7 For Alri ye, 0 .Asvins, made a dwelling-place to shield him well*
Let your protecting help be near,
14 These know: the cows know, and come to, tile place where they are to
be milked for sacrificial purposes as well as they know their own stable,
15 Devouring; perhaps the flames ; but the stanza is obscure.
16 The Pious One : Agni. Dealt in portions seven : one for each priest.
18 This Well-beloved's home: 1 the place which I, the eager offerer, choose.*
—Wilson. Ilaryatd, ‘the well-beloved,* is perhaps the Soma.
1 Wfto keeps the Law: which enjoins sacrifice. The Iyiahi means himself.
3 For Atri's sake; see I. 116. 8*
TEE RIO VEDA.
HYMN 62 ..]
221
8 Ye warded off the fervent heat for Atri when he sweetly spake :
Let your protecting help be near.
9 Erst Saptavadhri by his prayer obtained the trenchant edge
of fire:
Let your protecting help be near.
10 Come hither, 0 ye Lords of wealth, and listen to this call of
mine :
Let your protecting help be near.
11 What is this praise told forth of you as Elders in the ancient
way %
Let your protecting help be near. r
12 One common brotherhood is yours, Asvins, your kindred is the
same :
Let your protecting help be neai\
13 This is your chariot, Asvins, which speeds through the regions,
earth and heaven :
Let your protecting aid be near.
14 Approach ye hitherward to us with thousands both of steeds
and kine :
Let your protecting help be near.
15 Pass us not by, remember us with thousauds both of kine
and steeds ;
Let your protecting help he near.
16 The purple tinted Dawu hath risen, and true to Law hath made
the light:
Let your protecting help be near.
17 He looked upon the Asvins, as an axe-armed man upon a tree :
Let your protecting help be near.
18 By the black band encompassed round, break it down, bold
one, like a fort.
Let yonr protecting help be near.
9 Saptavadhri: see Y. 78. 6. His release seems to have been effected by
employing fire. But see Myriantheus, Bit Alvins, pp. 88, 90.
11 ‘ Why is this (repeated invocation) addressed to you as if you were
decrepit like old men ? ’—Wilson.
12 One common brotherhood : as twin children of the consort of Yivasv4n,“
the Sun.
17 The meaning is obscure. * Asvins, the ■■ h. .■ 1 (sun cleaves
the darkness) as the woodman with his axe at 1 . ■ . “■*» ’ '[• [the demon]
looked at the Asvins.’—Grasamann.
18 The first line is said by Sftyana to be addressed to Saptavadhri. It
seems to express ■*:. •"" L before an attack upon a Ddsa enemy.
But see Myriantt ■ . ; • 90.x
[BOOK vui .
^ 2*2 THE HYMNS OF
HYMN LXTII. Agni.,
Exerting all our strength with thoughts of power we glorify
in speech
Agui your dear familiar Friend, the darling Guest in every
home.
2 Whom, served with sacrificial oil like Mitra, men presenting gifts
Eulogize with their songs of praise;
3 Much-lauded Jatavedas, him who bears oblations up to heaven
Prepared in service of the Gods.
4 To noblest Agni, Friend of man, best Vritra-slayer, are we come,
Him in wKose presence Kiksha’s sou, mighty Srutarvan, waxes
great;
5 To deathless Jatavedas, meet for praise, adored with sacred oil,
Visible through the gloom of n'ght;
• 6 Even Agni whom these priestly men worship with sacrificial
gifts,
With lifted ladles offering them.
7 0 Agni, this our newest hymn hath been addressed from us to
thee,
0 cheerful Guest, well-born, most wise, worker of wonders,
ne’er deceived.
«
8 Agni, may it be dear to thee, most grateful, and exceeding
sweet:
Grow mightier, eulogized therewith.
9 Splendid with splendours may it be, and in the battle with
the foe
Add loftier glory to thy fame.
10 Steed, cow, a lord of heroes, bright like Jndra, who shall fill
the car,
Whose high renown ye celebrate, and people praise each glo¬
rious deed.
11 Thou whom Gopavana made glad with song, 0 Agni Angiras,
Hear this my call, thou Holy One.
12 Thou whom the priestly folk implore to aid the gathering of
the spoil,
Such be thou in the fight with foes.
1 I follow Ludwig in his interpretation of this stanza, the construction of
which is difficult.
2 Like Ultra : or as a friend ; or like the Sun.—S&yana.
10 Steed, cow: there is no verb to govern these accusatives. Perhaps, let
it, that is, the hymn, give, may be understood. S&ynna explains g£m, cow,
by gantdram , goer. * (Worship) ye men. the bright (Agni) who goes like a
horse and fills our chariots (with spoil).’—Wilson.
HYMN 64.] THE RIO VEDA. m
13 I, called to him who reels with joy, Srufcarvan, Biksha's son,
shall stroke
The heads of four presented steeds, like .the long wool of fleecy
rams.
14 Four coursers with a splendid car, Savistha's horses, fleet of foot,
Shall bring me to the sacred feast, as flying steeds brought
Tugru’s son.
15 The very truth do I declare to thee, Parushni, mighty flood.
Waters! no man is there who gives more horses thau Savish-
tha gives.
HYMN LXIY. * Agni.
Yoke, Agni, as a charioteer, thy steeds who best invite the Gods ;
As ancient Herald seat thyself.
2 And, God, as skilfnllest of all, call for us hitherward the Gods :
Give all our wishes sure effect.
3 For thou, Most Youthful, Son of Strength, thou to whom
sacrifice is paid,
Art holy, faithful to the Law.
4 This Agni, Lord of wealth and spoil hundredfold, thousand¬
fold, is bead
And chief of riches and Sage.
5 As craftsmen bend the felly, so bend at our general call: come
uigh,
Angiras, to the sacrifice.
6 Now, 0 Virupa, rouse for him, Strong God who shines at early
morn,
Fair praise with voice that ceases not.
7 With missile of this Agni, his who looks afar, will we lay low
The thief in combat for the kine.
8 Let not the Companies of Gods fail us, like Dawns that float
• away,
Like cows who leave the niggardly.
14 Tugra's son : Bhujyu. See Vol. X., Index.
15 Parushni ; now the E&vi, the river on whose bank Srutarvan offered
his sacrifice. -
1 Ancient Herald ; or, chief Invoker,
6 Virtipa,: the Eishi of the hymn who addresses himself. Who shines at
early morn; or, aspiring heavenward.
’ 7 The thief: the hymn is a prayer for aid in an expedition for the recovery
of stolen cattle.
8 Like Da tuns that float away: ‘ like cows that bathe them in the stream/
according to the explanation given in the St. Petersburg Lexicon, Like cows
who leave the niggardly ; 1 the kine abandon not a little (calf).'—Wilson,
m
THE HYMNS OF
[BOOK YIIL
9 Let not the sinful tyranny of any fiercely-hating foe
Smite us, as billows smite a ship.
10 0 Agni, God, the. people sing reverent praise to thee for
strength :
With terrors trouble thou the foe.
11 Wilt thou not, Agni, lend us aid in winning cattle, winning
weal th ?
Maker of room, make room for us.
12 In this great battle cast us not aside as one who bears a load :
Snatch up the wealth and win it all.
13 0 Agni, lee this plague pursue and fright another and not us :
Make our impetuous strength more strong.
14 The reverent or unwearied man whose holy labour he accepts,
, Him Agni favours with success.
15 Abandoning the foeman’s host pass hither to this company:
Assist the men with whom I stand.
16 As we have kuown thy gracious help, as of a Father, long ago,
So now we pray to thee for bliss,
HYMN LXV, Indra.
Not to forsake me, I invoke this Indra girt by Maruts, Lord
Of magic power who rules with might.
2 This Indra with his Marat Friends clave into pieces Vritra’s
head
With hundred-knotted thunderbolt.
3 Indra, with Marut Friends, grown strong, hath rent asunder
Vritra, aud
Released the waters of the sea. a
4 This is that Indra who, begirt by Maruts, won the light of
heaven
That he might drink the Soma juice.
5 Mighty, impetuous, begirt by Maruts, him who loudly roars,
Indra we iuvocate with songs.
6 Indra begirt by Maruts we invoke after the ancient plan,
That he may drink the Soma juice.
7 0 liberal Indra, Marut-girt, much-lauded Satakratu, drink
The Soma at this sacrifice.
8 To thee, 0 Indra, Marut-girt, these Soma juices, Thunderer!
Are offered from the heart with lauds.
3 Of the sea: of the firmament or ocean of air.
EYUE 66 ,]
TEE REIVED A.
225
9 Drink, Indra, with thy Marat Friends, pressed Soma at the
morning rites,
Whetting thy thunderbolt with strength.
10 Arising in thy might, thy jaws thou shookest, Indra, having
quaffed
The Soma which the mortar pressed.
11 Indra, both worlds complained to thee when uttering thy
fearful roar,
What time thou smotest Dasyus dead.
12 From Indra have I measured out a song eight-footed with nine
parts,
Delicate, faithful to the Law. *
HYMN LXVI. Indra.
Scarcely was Satakratu born when of his Mother he inquired,
Who are the mighty 1 Who are famed ?
. 2 Then Savasi declared to him Aurnavabha, Ahisuva:
Son, these be they thou must overthrow.
3 The Vritra-slayer smote them all as spokes are hammered in¬
to naves:
The Dasyu-killer waxed in might.
4 Then Indra at a single draught drank the contents of thirty
pails,
Pails that were filled with Soma juice.
5 Indra in groundless realms of space pierced the Gandharva
through, that he
Might make the Brahmans’ strength increase.
11 Complained to thee: in terror. When uttering thy fearful roar: the
meaning of Icrdksham&nam, rendered thus conjecturally, is uncertain.
12 Eight-footed with nine parts: the hymn consists of triplets, each of
which contains nine Pddas, parts or half-lines, of eight feet or syllables each.
That is, the metre is octosyllabic (8 x 3), and the triplet contains three stanzas
in that metre, or nine octosyllabic P&das. From Indra: originating in him
as its subject or inspirer, Faithful to the Law: closely connected with
sacrifice. -’
1 Op. VIII. 45. 4.
2 Savasi: or, the Mighty One, Indra’s Mother. Aurnavdbha: or Urnav&bha’s
son. * See VIII. 32. 26. These : and other fiends, as U, these, is plural.
4 Pails: or bowls ; literally, lakes. The meaning of the word MnuM in
this stanza is uncertain. It appears to be an adjective qualifying sardnsi
pails or lakes. See note in Wilson’s Translation.
5 The Gandharva: a heavenly being who dwells in the region of the air
and guards the celestial Soma, that is, the rain. See I. 22. 14, and 163. 2.
According to S&yana, the Gandharva is the rain-cloud itself, which Indra shat¬
tered, and so released the fertilizing water.
15
223 'Em HYMN® OF [BOOK VIM .
6 Down from the. mountains Indra shot hither his well-directed
shaft:
He gained the ready brew of rice.
7 One only is. that shaft of thine, with thousand feathers, hund¬
red barbs,
Which, Indra, thou hast made thy friend.
8 Strong as the Ribhus at thy birth, therewith to those who
praise thee, men
And women, bring thou food to eat.
D By thee these exploits were achieved, the mightiest deeds,
abundantly:
Firm in tlfy heart thou settest them.
10 All these things Vishnu brought, the Lord of ample stride
whom thou hadst sent—
A hundred buffaloes, a brew of rice and milk; and Indra
slew the ravening boar.
11 Most deadly is thy bow, successful, fashioned well; good is
thine arrow, decked with gold.
Warlike and well equipped thine arms are, which increase
sweetness for him who drinks the sweet.
HYMN LXVIL Ipdra .
Bring us a thousand, Indra, as "'our guerdon for the Soma
juice:
Hundreds of kine, 0 Hero, bring.
2 Bring cattle, bring us ornament, bring us embellishment and
steeds.
Give us, besides, two rings of gold.
6 The stanza is similarly explained by S&yana. Indira smote the rain from
the clouds, and obtained food fpr men,
7 One only: Iudra alone is the wielder of the thunderbolt.
10 All these things: the buffaloes or dark clouds, and the rice and milk or
fertilizing rain. 'Slew ; the Verb is supplied by Sfyana, The ravening hoar :
Vritra. Cf. I. 61. 7, where the deed is similarly related. See Prof. A. A. Mac-
donell, Journal R, A. Society , 1895, p. 186.
11 Which increase sweetness /or him who drinks the sweet: this is Ludwig’s
interpretation of two very difficult words which mean according to Wilson's
Translation, 1 2 * 4 destructively overthrowing, destructively piercing;' according
to the St. Petersburg Lexicon, Mike two bees delighting in sweetness ; ’ and
according to Grassmann, c sweetness loves thy two lips.'
1 A thousand: cows, understood.
2 Two rings: the meaning of mand here is somewhat uncertain. See Max
MUUer* India, What can it Teach us! pp 125.126; Weber, Fpisches im Vedi*~
chen Ritual , p, 80 ; and Zimmer, Altindisches Lehen t pp. $0, 51.
HXMM 63.] mR MGXEDA. 227
3 Apd, Bold One, bring in ample store rich jewels to adorn tha^ag,
For thou, Good Lord, art far renowned.
4 None other is there for the priest* Hero! but, thou, to give
him gifts,
To win much spoil and prosper him.
5 Indra can never be brought low, Sakra can. never be subdued;
He heareth and? beholdeth alj.
6 He spieth out the wrath of man, he who camnever be deceived :
Ere blame can. come he marketh it.
7 He hath his stomach full.of might, the Yritra-slayer, Conqueror,
The Soma-drinker, ordering all.
8 In thee all treasures are combined, Soma! all*bless&d things
in thee,
Uninjured, easy to bestow.
9 To thee speeds forth my hope.that craves the gift of corn, and
kine and gold,
Yea, craving horses, speeds to thee.
10 Indra, through hope in thee alone even this sickle do I grasp.
Fill my hand, Maghavan; with all that it can hold qf barley
cut or gathered up.
HYMN LXYIII. Soma.
This here is Soma, ne’er restrained, active, all-conquering
bursting forth, *
K-ishi and Sage by sapience.
2 All that is bare he covers o’er, all that is sick he medicines:
The blind man sees, the cripple walks.
3 Thou, Soma, givest wide defence against the hate of alien nien,
Hatreds that waste and weaken us.
4 Thou by thine insight and thy skill, Impetuous One, from
heaven and earth
Drivest the sinner’s enmity.
5 When to their task they come with zeal, may they obtain the
Giver’s grace,
And satisfy his wish who thirsts.
8 Soma: here said to mean Indra himself.
10 f It would appear as if the field were a barren one and the poet sought
from Indra a harvest which he had not sown.’—Wilson.
1 Bursting forth : according to Skyana, causing (fruit) to spring forth.
4 Impetuous One: rijishin: according to S&yana, ‘ possessed of the remains
or dregs of the Soma juice offered in the third savancc,*
5 They: the'priesta. The Giver's: bountiful 'Indra’s. Mis wish.: Indra’*
longing for Soma-libations.
228*' THE HYMNS OF IBOOK 7111.
6 So may he find what erst was lost, so may he speed the pious
man,
And lengthen his remaining life.
7 Gracious, displaying tender love, unconquered, gentle in thy
thoughts,
Be sweet, 0 Soma, to our heart.
8 0 Soma, terrify us not; strike us not with alarm, 0 King :
Wound not our heart with dazzling flame.
9 When in my dwelling-place I see the wicked enemies of Gods,
King, chase their hatred far away, thou Bounteous One,
dispel our foes.
HYMK LXIX. lack*.
O Satakbatu, truly I have made none else my Comforter.
Indra, be gracions unto us.
2 Thou who hast ever aided us kindly of old to win the spoil,
As such, 0 Indra, favour us.
3 What now ? As prompter of the poor thou helpest him who
sheds the juice.
Wilt thou not, Indra, strengthen us %
4 0 Indra, help our chariot on, yea, Thunderer, though it lag
behind :
Give this my car the foremost place.
5 Ho there ! why sittest thon at ease $ Make thou my ohariot
to be first:
And bring the fame of victory near.
6 Assist our car that seeks the prize. What can be easier for
thee ?
So make thou us victorious.
7 Indra, be firm: a fort art thou. To thine** appointed place
proceeds
The auspicious hymn in season due.
8 Let not our portion be disgrace. Broad is the course, the prize
is set,
The barriers are opened wide.
9 This thing we wish, that thou mayst take thy fourth, thy
sacrificial name.
So art thou held to be our Lord.
--- - - *.... . .. . —_____,
9 The wicked enemies: or, the enmities ; that is, when I see that the Gods
are displeased with me. -
4 The hymn is a prayer for success in a coming chariot race.
7 To thine appointed place; ‘to thee the repelier (of enemies),’—Wilson.
9 Thy fourth, thy sacrificial name: the other three, according to S&yana, are
the constellation-name, the secret name, and the revealed name.
. YffE MG VEDA.
IlYMX 71.]
' 2<^9
.10 Ekadyd hath, exalted you, Immortals : both Goddesses and
Gods hath he delighted.
Bestow upon him bounty meet for praises. May he, enriched
with prayer, come soon and early.
HYMN LXX. Indra.
Indra, God of the mighty arm, gather for us with thy right
hand
Manifold and nutritious spoil.
2 We know thee mighty in thy deeds, of mighty bounty, mighty
wealth,
Mighty in measure, prompt to aid. c
3 Hero, when thou art fain to give, neither may Gods nor
mortal men
Restrain thee like a fearful Bull.
4 Come, let us glorify Indra, Lord supreme of wealth, Self¬
ruling King :
In bounty may he barm us not.
5 Let prelude sound and following chant: so let him hear the
Sam an sung,
And with his bounty answer us.
6 0 Indra, with thy right hand briug, and with thy left remem¬
ber us: *
Let us not lose our share of wealth.
7 Come nigh, 0 Bold One, boldly bring hither the riches of
the churl
Who giveth least of all the folk.
8 Indra, the booty which thou hast with holy singers to receive,
Even that booty win with us.
9 Indra, thy swiftly-coming spoil, the booty which rejoices all,
Sounds quick in concert with our hopes.
HYMN LXXI. Indra.
Haste forward to us from afar, or, Vritra* slayer, from anear,
To meet the offering of the meath.
10 The Gods in general are the deities of this stanza. JBlcadyii is the seer of
the hymn. He, enriched with prayer: Indra, exalted by our hymn.
5 Let prelude sound: prd stoshadXipagdsishat: let the prastotar and the ud~
gdtar, two of the officiating priests at the chanting of a 8toan, discharge their
functions : the former singing the prelude and-the latter the accompaniment.
- 8 Win with us : make us thy. allies.
9 Sounds in concert with our hopes: answers to our.expectation, perhaps
as Ludwig thinks, the word s sounds ’ refers to the herd of cattle which pr.o-
bably constituted the spoil that is spoken of.
*2S0 TEE RTMISfS OF (BOOK Tiff.
% Strong are the Soma-draughts ; come nigh: the juices fill thee
. with delight:
Drink boldly even ah thoU aft wont,
3 Joy, Indra, in the strengthening food : let it content thy wish
and thought,
And be delightful to thine heart.
4 Come to us thou who hast no foe : we call thee down to hymns
of praise,
In heaven’s subli'mest realm of light.
5 This Soma here expressed with stones and dressed with milk
for thy carouse,
Indra, is offered up to thee,
6 Graciously, Indra, hear my call. Come and obtain the draught,
and sate
Thyself with juices blent with milk.
7 The Soma, Indra, which is shed in chalices and vats for thee,
Drink thou, for thou art Lord thereof.
8 The Soma seen within the vats, as in the flood the Moon is seen,
Driuk thou, for thou art Lord thereof.
9 That which the Hawk brought in his claw, inviolate, through
the air to thee,
Drink thou, for thou art Lord thereof.
HYMN LXXII. Visvedevaa,
Wu choose unto ourselves that high protection of the Mighty Gods
That it may help and succouf us.
2 May they be ever our allies, Varuiia, Mitra, Aryaman,
Far-seeiug Gods who prosper us.
3 Ye futtherers of holy Law, transport us safe* o’er many woes,
As over water-floods in ships.
4 Dear wealth be Aryaman to us, Yaruna dear wealth meet for
praise :
Dear wealth we choose unto ourselves.
5 For Sovrans of dear wealth are ye, Adifcyas, not of sinner’s
wealth,
Ye sapient Gods who slay the Joe.
6 We in our homes, ye Hounteoij/a Ones, and while we journey
on the road,
Invoke you, Gods, to prosper us.
8 Moon; in allusion to the double meaning o| Soma, the plant and its
juice, and the Hoon,
9 The Mawh .* see I, 80. 2, and 93. Q.
to
HYMN 74 .]
THE MIGVEDA.
231
7 Regard us, Indra, Yishnu, here, ye Asvins and the Marul host,
Us who are kith and kin to you.
8 Ye Bounteous Ones, from time of old we here set forth our
brotherhood,
Our kinship in the Mother’s womb.
9 Then come with Indra for your chief, at early day, ye Boun¬
teous Gods:
Yea, I address you now for this.
HYMN LXXIII. Afciih
Aoni, your dearest Guest, I laud, him who is loying as a friend,
Who brings us riches like a car.
2 Whom as a far-foreseeing Sage the Gods have, from the ol&eri
time,
Established among mortal men.
3 Do thou. Most Youthful God, protect the men who offer, heat
their sougs,
Aud of thyself preserve their seed,
i What is the praise wherewith, 0 God, Anglras, Agni, Son 6t
Strength,
We, after thine own wish and thought,
5 May serve thee, 0 thou €hild of Power, and with what sacri¬
fice’s plan %
What prayer shall I now speak to thee f
6 Our God, make all of us to dwell in happy habitations, and
Reward our songs with spoil and wealth.
7 Lord of the house, what plenty fills the songs which thou iasr
pi rest now,
Thou whose hymn helps to win the kine?
8 Him Wise and Strong they glorify, the foremost Champion in
the fray.
And mighty in his dwelling-place.
9 Agni, he dwells in rest aud.peaee who smites and no one smites
again:
With hero sons he prospers well.
HYMN LXXIY. Asvins.
To this mine invocation, 0 ye Asvins, ye Nasatyas, eome.
To drink the savoury Soma juice.
8 In the Mother's womb : as common children of Aditi the General Mother
0t preserve their seed : or, and guard our offspring and ourselves.
He: the faithful worshipper.
m THE HYMNS OF [BOOK TUI.
,2 This laud of mine, ye Asvins Twain, and this mine invitation
, hear,
, To drink the savoury Soma juice.
3 Here Krishna is invoking you, 0 Asvins, Lords of ample wealth,
To drink the savoury Soma juice.
4 List, Heroes, to the singer’s call, the call of Krishna lauding
To drink the savoury Soma juice.
P Chiefs, to the sage who sings your pi’aiae grant an inviolable
home,
To drink the savoury Soma juice.
6 Come to the worshipper’s abode, Asvins, who here is landing
you,
To drink the savoury Soma juice,
,7 Yoke to the firmly-jointed car the ass which draws you, Lords
of wealth,
To drink the savoury Soma juice.
8 Come hither, Asvins, on your car of triple form with triple seat,
To drink the savoury Soma juice,
9 0 Asvins, 0 Nasatyas, now accept with favouring grace my
songs, *
To drink the savoury Soma juice.
HYMN LXXV. AryId*.
Ye Twain are wondrous strong, well-skilled in arts that heal,
both bringers of delight, ye both won Daksha’s praise.
Visvaka calls on you as such to save his life. Break ye not
off our friendship, come and set me free,
2 How shall he praise yon now who is distraught in mind? Ye
Twain give wisdom for the gain of what is good.
Visvaka calls on you as such to save his life. Break ye not
off our friendship, come and set me free.
5 To drink: so that ye may drink.
7 The aw; cf. I. 34. 9 ; 116. 2 ; and 162. 21.
8 Of triple form with triple seat: see I. 34. 2, 9,
The Kishi is Visvaka son of Krishna.
1 .Daksha’s praise: on the occasion mentioned in I. 116. 2 ; or when the
Asvins won Suryd for their bride, I. 116. 17. To save his life: according to
k&yana, ‘for the sake of his son.’ ■ Gome and set me free: ‘flying loose (your
reins and gallop hither)/—Wilson. ‘ Unyoke your horses/—Grassmann,
2 Distraught vn mind: referring either to Visvaka himself, or the man for
whom lie invokes the Asvins’ aid. According to S&yana, Viman&li (distraught
m mmdj here is the name of a Bishi.
TEE PIGVEDA.
233
irri*fiV 76.]
• 3 Already have ye Twain, possessors of great wealth, prospered
, Yishnapu thus for gain of what is good.
Visvaka calls on yon as such to save his life. Break ye not
off our friendship, come and set me free.
4 And that Impetuous Hero, winner of the spoil, though he is
far away, we cnll to succour us,
Whose gracious favour, like a father’s, is most sweet. Break
ye not off our friendship, come and set me free.
5 About the holy Law toils Savitar the God: the horn of holy
Law hath be spread far and wide.
The holy Law hath quelled even mighty men qf war. Break
ye not off our friendship, come and set me free.
HYMN LXXVI. Asvins,
Splendid, 0 Asvins, is your praise. Come, fountain-like, to
pour the stream.
Of the sweet juice effused—dear is it, Chiefs, in heaven—drink
like two wild-bulls at a pool.
2 Drink the libation rich in sweets, 0 Asvins Twain : sit. Heroes,
on the sacred grass.
Do ye with joyful heart in the abode of man preserve his life
by means of wealth, ^
3 The Priyamedhas bid you com e wi th all th e succours that are yours.
Come to his house whose holy grass is trimmed, to dear sacri¬
fice at the morning rites.
4 Drink ye the Soma rich in meath, ye Asvins Twain : sit gladly
on the sacred grass.
So, waxen mighty, to oui eulogy from heaven come ye as wild-
bulls to the pool.
5 Come to us, 0 ye Asvins, now with steeds of many a varied hue,
Ye Lords of splendour, wondrous, borne on paths of gold,
drink Soma, ye who strengthen Law.
6 For we the priestly singers, fain to hymn your praise, invoke
you for the gain.of strength. *
So, wondrous, fair, and famed for great deeds come to us,
through our hymn, Asvins, when ye hear.
3 YishndpH ; the Xli shi’s son or grandson.
4 Thai Impetuous Eero; Indra. ‘These two verses/ says Grassmann, * are
taken from, another hymn. Verse 6 is addressed to Savitar, and verse 4, as
it appears, to Indra. The refrain, which is altogether unsuitable here, has
been added in order to connect the verses with the preceding hymn/
2 The libation: gharmam; the heated milk or other beverage, ox the vessel
in which it is heated.
3 The Priyamedhas ; Priyamedha and his family.
m Tm HYMNS OF [BOOK Till,
HYMN LXXVII. Indra.
As cows low to their calves in stalls, so with our songs we
glorify
This Indra, even your Wondrous God who checks attack, who
joys in the delicious juice.
2 Celestial, bounteous Giver, girt about with might, rich, moun¬
tain-like, in precious things,
Him swift we seek for foodful booty rich in kine, brought
hundredfold and thousandfold.
3 Tndra, the strong and lofty hills are powerless to bar thy way.
None stajnthat act of thine when thou wouldst fain give
wealth to one like me who sings thy praise.
4 A Warrior thou by strength, wisdom, and wondrous deed, in
might excellest all that is.
Hither may this our hymn attract thee to our help, the hymn
which Gotamas have made.
5 For in thy might thou stretchest out beyond the boundaries
of heaven.
The earthly region, Indra, comprehends thee not. After thy
Godhead hast thou waxed.
6 When, Maghavan, thou honourest the worshipper, no one is
there to stay thy wealth. *
Most liberal Giver thou, do thou inspire our song of praise,
that we may win the spoil.
HYMN LXXVIII, Indrfc.
To Indra sing the lofty hymn, Maruts! that slays the Vritras best»
Whereby the Holy Ones created fur the God the light divine
that ever wakes.
2 Indra who quells the Curse blew Curses far away, and then in
splendour came to us.
Indra, refulgent with thy Marut host! the Gods strove eagerly
to win thy love.
3 Sing to your lofty Indra, sing, Maruts, a holy hymn of praise.
Let Satakratu, Vritra-slayer, kill the foe with hundred-knotted
thunderbolt.
1 As cows: the cows who are milked for sacrificial purposes, whose calve*
are shut up during the ceremony.
5 The earthly region: the rajas region, middle air, or firmament is frequent*
ly divided into two, one half belonging to the earth and the other to the 6ky,
See Wallis, Cosmology of the Biyveda , pp. 114, 115.
Maruts ; here meaning the singers of the hymn of praise. ( Priests. 1 —
Wilson. The light divine: the Sun, which the Yisvedevas generated or created
for Indra,
TME RIG VEDA.
235
MYMN 70 .]
4 Aim and fetch boldly forth, 0 thou whose heart is bold : great
glory will be thine thereby.
In rapid torrent let the mother waters spread. Slay Vritra, win
the light of heaven.
5 When thou, unequalled Maghavan, wast bom to smite the
Yritras dead,
Thou spreadest out the spacious earth and didst support and
prop the heavens.
6 Then was the sacrifice produced for thee, the laud, and song
of joy,
Thou in thy might surpassest all, all that now is and yet
shall be. ^
7 Haw kine thou filledst with ripe milk. Thou madest Surya
rise to heaven.
Heat him as milk is heated with pure Sama hymns, great joy
to him who loves the song.
HYMN LXXIX. 1 In&ra.
May Indra, who in every fight must be invoked, be near to us.
May the most mighty Yritra-slayer, meet for praise, come to
libations and to hymns.
2 Thou art the best of all ijL sending bounteous gifts, true art
thou, lordly in thine act.
We claim alliance with the very Glorious One, yea, with the
Mighty Son of Strength.
3 Prayers unsurpassed are offered up to thee the Lover of the
Song.
Indra, Lord of Bay Steeds, accept these fitting hymns, hyrims
which we have thought out for thee. s
4 For thou, 0 Maghavan, art truthful, ne’er subdued, and
bringest many a Yritra low.
A a such, 0 Mightiest Lord, Wielder of Thunder, send wealth
hither to the worshipper.
7 Raw kin'e; cf. I. 62 0; 180. 3; II. 40. 2; IV 3. 9; VI. 72. 4 ; 17. 6; 44.
24; VIII, 32. 25. Thou madest S&rya rise to heaven: Sayana relates a legend that
when the Pania had carried off the cows of the Angirases and placed them in a
mountain enveloped in darkness, Indra, at the prayer of the Rishia, set the
sun in heaven in order that he might see and recover their cattle. Meat him
as milk is heated: this line is difficult. ‘ (Priests) excite (Indra) with yvjur
praises as men heat the Gharma with Stiman-hymna.' —Wilson. Gharma
means either the hot milk or other beverage offered in the Pravargya cere¬
mony, or the vessel in which it is heated. Great joy to him who loves the song:
'or .perhaps the meaning is, theBrihat-S&tnan (one of the most important S&ma
hymns, the first and seoond verses of V. VI 46), is dear to him who loves
song. -
3 Hitting hymns ; ytjand ; see Wilson’s Translation and note.
$HE HYMNS OF
[BOOK VIII.
6 0 Indra, thou art far-renowned, impetuous, 0 Lord of Strength.
Alone thou slayest with the. guardian of mankind resistless
never-conquered foes.
6 As such we seek thee now, 0 Asura, thee most wise, craving
thy bounty as our share.
Thy sheltering defence is like a mighty cloak. So may thy
glories reach to us.
HYMN LXXX. Indra.
Down to the stream a maiden came, and found the Soma hy
the way.
Bearing it to her home she said, For Indra will I press thee
out, for Sakra will I press thee out.
2 Thou roaming yonder, little man, beholding every house in
turn,
Drink thou this Soma pressed with teeth, accompanied with
grain and curds, with cake of meal and song of praise.
3 Fain would we learn* to know thee well, nor yet can we attain
to thee.
Still slowly and in gradual drops, 0 Indu, unto Indra flow.
4 Will he not help and work for us 1 Will he not make us
wealthier 1
Shall we not, hostile to our lord^unite ourselves to Indira now ?
, 5 0 Indra, cause to sprout again three places, these which I
declare,—-
My father’s head, his cultured field, and this the part below
my waist.
6 Make all of these grow crops of hair, yon cultivated field of
ours,
My body, and my father’s head. *
7 Cleansing Ap&la, Indra I thrice, thou gavest sunlike skin to
her,
Drawn, Satakratu ! through the hole of car, of wagon, and of
yoke.
5 The guardian of mankind: ludra’s thunderbolt with which he slays the
demons of drought. -
The Ilishi is Ap&l& of the family of Atri.
1 A maiden: ApftlA
2 Little man : vtrakah: according to S&yaua, hero. Indra is intended,
perhaps as Sfirya the Sun-God.
3 Indu: Soma.
4 He: Indra. Hostile to our lord: Ap&lft, it is said, was afflicted with a
cutaneous disease and was consequently repudiated by her husband.
7 Sunlike : bright and clear. 1 Sftyana says that Indra dragged her through
the wide hole of his chariot, the narrower hole of the cart and the small hole
of the yoke, and she cast off three skins. The first skin became a hedgehog,
HYMN 81.] THE RIQVEDA. ni
HTMIST LXXXI. Indra..
Invite ye Indra with a song to, drink your draught of Soma
juice,
All-conquering Satakratu, most munificent of all who live.
2 Lauded by many, much-invoked, leader of song, renowned
of old:
His name is Indra, tell it forth.
3 Indra the Dancer be to us the giver of abundant strength :
May he, the mighty, bring it near.
4 Indra whose jaws are strong hath drunk of worshipping
Sudaksha’s draught, ^
The Soma juice with barley mixt.
5 Call Indra loudly with your songs of praise to drink the Soma
juice, • - M
For this is what augments his strength.
6 When he hath dmuk its gladdening drops the God with
vigour of. a God ~
Hath far surpassed all things that are.
7 Thou speedest down to succour us this ever-conquering God
of yours,
Him who is drawn to all our songs;
(j, v
8 The Warrior not to be restrained, the Soma-drinker ne’er
o’er thrown,
The Chieftain-of resistless might.
9 0 Indra, send us riches, thou Omniscient, worthy of our
pi'aise:
Help us in the decisive fray.
tlie second an alligator, the third a chameleon. X suppose, with Prof. Aufrecht,
that the hole or space of the chariot and cart represents the opening between'
the four wheels; the hole of the yoke seems to me to mean the opening
through which the animal’s head passed, corresponding to Homer’s %evy\rj,
IT. 19. 406.’—Cowell.
For the legend from the S^ty&yana Br&hmana, founded on the hints con¬
tained in this hymn and repeated by Sfiyana' m his Commentary, see also
Wilson’s Translation, Vol. V,
Prof. Anfrecht has published the text and commentary of this hymn in
Indkche Stndien, IY. p. 1 sqq. See M. Muller’s Kig-veda SambitA, Vol. IIT.,
2nd edition, p. 33 sqq.
3 The Dancer: active in battle, dancer of the war dance. Near : alhijnH ;
or, up to our knees.
4 Sudahsha’s draught: offered by a Bishi of that name.
7 According to S&yana this stanza is addressed by the Yajamdna or sacrb
ficer to the Stotar or praising priest, and he gives an imperative s*enBe to the
indicative, thou speedest down : * Bring hither/—Wilson.
2aa the hymns of [book vm.
10 Even thence, 0 Indra, come: tp us with food that givea a
hundred powers,
With food that gives a thousand powers.
11 We sought the wisdom of the wise. Sakra, Kine-giver,
Thunder-armed !
May we with steeds overcome in fight.
12 We make thee, Satakratu, find enjoyment in the songs we sing,
Like cattle in the pasture lands.
13 For, Satakratu, Thunder-armed, all that we craved, as men
are wont,.
All that we hoped, have we attained.
14 Those, Son of Strength, are come to thee who cherish wishes
in their hearts:
0 Indra, none excelleth thee.
15 So, Hero, guard us with thy care, with thy most liberal
providence,
Speedy, and terrible to foes.
16 0 Satakratu Indra, now rejoice with that carouse of thine
Which is most splendid of them all;
17 Even, Indra, that carouse which slays the Vritras best, most
widely famed,
Best giver of thy power and migh#..
18 For that which is thy gift we know, true Soma-drinker,
Thunder-armed,
M,igbty One, amid all the folk.
19 For Indra, Lover of Carouse, loud be our songs about the
juice :
Let poets sing the song of praise.
20 We summon Indra to the draught, in whom all glories rest,
in whom
The seven communities rejoice.
21 At the Trikadrukas the Gods span sacrifice that stirs the
mind:
Let our songs aid and prosper it.
10 Even thence: from where thou art; from heaven.
11 Of the wise: Indra. Eine-giver: godare perhaps, * burster open of
the cow-stall‘ cleaver of mountains/—Wilson.
12 Like cattle: as the cowherd refreshes his cattle.—S&yana.
18 Thy gift: the wealth which thou givest. Amid all the folk: among all
the worshippers who offer thee Soma.—S&yana. *•
20 Seven communities: sapid sansddah: probably = all the folk, in stanza
18; ‘the seven associated priests/—Wilson,
21 At the Trikadrukas: see VlII. 13. 18, and note.
IfXMfr 32 .] TRE RiqyEp4. ^
jS } 2, Lpt tlie drops pass within thep as. thp rivers flaw into the sea,:
0 Indra, naught excelleth thee.
23 Thou, wakeful Hero, by thy might hast taken food of Soma
juice,
Which, Iudra, is within thee how.
24 t 0 Indra, Yritra-slayer, let Soma be ready for thy maw.
The drops be ready for thy forms.
25 Now Smtakaksha sings his song that cattle and the steed may
come,
That Iudra’s very self may come.
26 Here, Indra, thou art ready by our Soma juices shed for thee,
Sakra, at hand that thou mayst give. *
2.7 Even from far away our songs reaph thee, O Caster of the
Stone :
May we come very close to thee.
2.8 For so thou art the hero's Fripnd, a Hero, too, art thou, and
strong:
So may thine heart be won to us.
29 So hath the offering, wealthiest Lord, been paid by ajl th^
worshippers :
So dwell thou, Indra, even with me.
30 Be not thou like a slothful priest, 0 Lord of spoil and wealth :
rejoice
In the pressed Soma bleilt with milk.
31 0 Iudra, let not ill designs surround us in the sunbeanis’ light:
This may we gain with thee for Friend.
32 With thee to help us, Iudra, let us answer &U our enemies:
For thou art ours and we are thine,
33 Indra, the poets^nd thy friends, faithful to thee, shall loudly sing
Thy praises as they follow thee,
HYMN LXXXII. Iudra.
Surya, thou mountest up to meet the Hero famous for his
wealth,
Who hurls the bolt and works for man:
2 Him who with might of both his arms brake nine-andruinety
castles down,
Slew Yritra and smote Ahi dead.
24 Thy forms: thy various bodies or splendours.—-S&yana.
25 Sratalcaksha: the Rishi of the hymn.
30 Priest: brahmft,: Brahman or praying priest.
31 In the sunbeams' light: as Indra stands in the closest relationship to
the Sun. —-7
2 Nine-and-ninety castles: cloud-castles of the demon Samb.ara.
240 TEE HYMNS OF [BOOK VW.
3 This Indra is our gracious Friend. He sends us in a full
broad stream
. Biches in horses, kine, and corn.
4 Whatever, Vritra-slayer! thou, S&rya, hast risen upon to-day,
That, Indra, all is in thy power.
5 When, Mighty One, Lord of the brave, thou thinkest thus,
I shall not die, *
That thought of thine is true indeed.
6 Thou, Indra, goest unto all Soma libations shed for thee,
Both far away and near at hand.
7 We make ti^is In dra very strong to strike the mighty Yritra dead;
A vigorous Hero shall he be.
8 Indra was made for giving, set, most mighty, o’er the joyous
draught,
Bright, meet for Soma, famed in song.
9 By song as ’twere, the powerful bolt which none may parry
was prepared:
Lofty, invincible he grew. .
10 Indra, Song-lover, lauded, make even in the wilds fair ways for us,
Whenever, Maghavan, thou wilt.
11 Thou whose commandment and behest of sovran sway none
disregards,
Neither audacious man nor God. #
12 And both these Goddesses, Earth, Heaven, Lord of the beau¬
teous helm! revere
Thy might which no one may resist.
13 Thou in the black cows and the red. and in the cows with spot¬
ted skin
This white milk hast deposited. r
14 When in their terror all the Gods shrank from the Dragon’s
furious might,
Fear of the monster fell on them.
15 Then he was my Defender, then, Invincible, whose foe is not,
The Vritra-slayer showed his might.
16 Him your best Vritra-slayer, him the famous Champion of
mankind
I urge to great munificence,
8 Was made: was created byPraj&pati.—S&yana.
12 Lord of the beauteous helm: or, ‘deity of tlxe handsome jaw.’—Wilson.
13 In the black cows: of I. 62. 9.
14 The Dragon's furious might: the fierce attack of the demon Ahi. Of
the monster: or, of the wild beast, Ahi.
16 Champion: 1 joioprd to mrdham, as suggested in the St.PetersburgLexicon,
HYMN 82 ]
THE XIG VEDA.
241
17 To come, Much-lauded ! Many-named! with this same thought
that lougs for milk,
Wheue’er the Soma j nice is shed.
18 Much-honoured by libations, may the Vritra-slaycr wake for us ;
May Sakra listen to our prayers.
19 0 Hero, with wliat aid dost thou delight us, with what suc¬
cour bring
Riches to those who worship thee ?
20 With whose libation joys the Strong, the Hero with his team
who quells
The foe, to drink the Soma juice? *
21 Rejoicing in thy spirit bring thousandfold opulence to us :
Enrich thy votary with gifts,
22 These juices with their wedded wives flow to enjoyment lov¬
ingly :
To waters speeds the restless one.
23 Presented strengthening gifts have sent Indra away at sacri¬
fice,
With might, unto the cleansing bath.
24 These two who share his feast, Bay Steeds with golden manes,
shall bring him to m
The banquet that is laid for him.
25 For thee, 0 Lord of Light, are shed these Soma-drops, and
grass is strewn :
Bring Indra to his worshippers.
26 May Iuclra give thee skill and lights of heaven, wealth to his
votary
And priests whg praise him : laud ye him.
27 0 Satakratu, wondrous strength and all our lauds I bring to
thee;
Be gracious to thy worshippers.
17 To come: that is, that thou, Indra, mayst come. This abrupt change
of person is not uncommon in the Veda.
22 The wedded toives: of the Soma juices are said to be the two waters
called vastilivaryah, and eJcadhandh , used in the Soma ceremonies. To enjoy¬
ment : to be drunk by Indra. To waters speeds the restless one; or, with Grass-
mann, * The lover of the waters speeds.’ The exact meaning of nichumpundh
is uncertain, Y&ska deriving it from cham, to eat, and Mahidhara from ehup,
to creep or move slowly. The meaning of the sentence is, according to the
Scholiast, that, at the time of the concluding purificatory ceremony which is
to atone for errors and omissions in the principal .sacrifice, the stale Soma is
thrown into the waters. See Cowell’s note in Wilson’s Translation.
23 The cleansing bath; the avabhritha, here, apparently, the bath or vessel
in which the Soma plants were rinsed and purified.
16
242 TEE HYMNS OF [BOOK VIII.
28 Bring to us all things excellent, 0 Satakratu, food and strength;
For, Indra, thou art kind to us.
29 0 Satakratu, bring to us all blessings, all felicity :
For, Indra, thou art kiud to us.
30 Bearing the Soma juice we call, best Vritra-slayer, unto thee :
For, Indra, thou art kiud to us. „
31 Come, Lord of rapturous joys, to our libation with thy Bay
Steeds, come
To our libation with thy Steeds.
32 Known as best Vritra-slayer erst, as Indra Satakratu, come
With Bay Bteeds to the juice we shed.
33 0 Vritra-slayer, thou art he who drinks these drops of Soma :
come
With Bay Steeds to the juice we shed.
34 May Indra give, to aid us, wealth handy that rules the Skilful
Ones :
Yea, may the Strong give potent wealth.
HYMN LXXXIII. Maruts.
The Cow, the famous Mother of the wealthy Maruts, pours
her milk:
' Both horses of the cars are yoked,—
2 She in whose bosom ail the Gods, and Sun and Moon for men
to see,
Maintain their everlasting Laws.
3 This all the pious sing to us, and sacred poets evermore;
The Maruts to the Soma-draught!
4 Here is the Soma ready pressed : of this the Maruts drink, of
this
Self-luminous the Asvins drink.
34 Handy: ribhum. That rules the Skilful Ones: ribhukshmam. The
Strong: vdjt These words are used as plays upon the names of tile Riblius,
or as Gfrassinann says, the verse may have been taken from a hymn addressed
to the Ribhus. ‘ May Indra bring to us the bounteous Ribliu Ribhukehana
to partake of our sacrificial viands ; may he, the mighty/ bring the mighty
(Vrija) /—Wilson. Cowell remarks : 4 Ribhukshava was the eldest and Vrfja
the youngest of the three brothers. The Riblius have a share in the evening
libation between PrajApati, and Savitri, see Ait. Bntlim. iii. 30. This verse
is addressed to the Riblius in the evening libation on the ninth day of the
Dwridasalm ceremony (zb. v. 21).’
1 The Cow: Prism.
2 In whose bosom: *in whose presence.’—'Wilson.
The Maruts: are to be invoked, understood.
HYMN 84 .]
THE RIO VEDA.
2 48
5 Of this, moreover, purified, set in three places, procreant,
Drink Varuna, Mitra, Aryaman.
6 And Indra, like the Herald Priest, desirous of the milky juice,
At early morn will quaff thereof,
7 When have the Princes gleamed and shone through waters as
through troops of foes ?
When hasten they whose might is pure?
8 What favour do I claim this day of you great Deities, you
who are
Wondrously splendid in yourselves?
9 I call, to drink the Soma, those Maruts who spread all realms
of earth
And luminous regions of the sky.
10 You, even such, pure in your might, you, 0 .ye Maruts, I in¬
voke
From heaven to drink this Soma juice.
11 The Maruts, those who have sustained and propped the
heavens and earth apart,
I call to drink this Soma juice.
12 That vigorous baud of Maruts that abide th in the mountains, I
Invoke to drink this Soma juice.
HYMN LXXXIV. Indra.
Song-loveb ! like a charioteer come songs to thee when Soma
flows.
0 Indra, they have called to thee as mother-kine unto their
calves.
2 Bright juices hitherward have sped thee, Indra, Lover of the
Song.
Drink, Indra, of this flowing sap : in every house ? tis set for thee.
3 Drink Soma to inspirit thee, juice, Indra, which the Falcon
brought:
For thou art King and Sovran Lord of all the families of men.
4 0 Indra, hear Tirnschfs call, the call of him who serve th thee.
Satisfy him with wealth of kine and valiant offspring: Great
art thou.
5 Set in three places: first, in a trough ; then in a straining-cloth ; then in
a third trough or vessel called PMabhrit . Procreant: granting progeny to
the worshipper.
6 The Herald Priest: Agni.
1 Dike a charioteer: straight and swift to their object.
8 Which the Falcon brought: see I. 80. 2, and 93. 6.
244 THE HYMNS OF [BOOK VUL
5 For he, 0 Indra, hath produced for thee the newest gladden¬
ing song,
A hymn that springs from careful thought, ancient, and full
of sacred truth.
6 That Indra will we laud whom songs and hymns of praise have
magnified.
Striving to win, we celebrate his many deeds of hero might,
7 Come now and let us glorify pure Indra with pure Sama hymn.
Let the pure milky draught delight him strengthened by pure
songs of praise.
8 0 Indra, come thou pure to us, with pure assistance, pure thy¬
self.
Pure, send thou riches down to us, and, meet for Soma, pure,
be glad.
D 0 Indra, pure, vouchsafe us wealth, and, pure, enrich the
worshipper.
Pure, thou dost strike the Yritras dead, and strivest, pure,
to win the spoil.
HYMN LXXXV. Indra.
For him the Mornings made they? courses longer, and Nights
with pleasant voices spake to Indra.
For him the Floods stood still, the Seven Mothers, Streams
easy for the heroes to pass over.
5J The Darter penetrated, though in trouble, thrice-seven close-
pressed ridges of the mountains.
Neither might God nor mortal man accomplish what the Strong
Hero wrought in full-grown vigour.
3 The mightiest force is Indra’s bolt of iron when firmly grasped
in both the arms of Indra.
His head and mouth have powers that pass all others, and all
his people hasten near to listen.
5 Newest . ancient: recent in form and expression, bnt ancient in
substance. See Muir, 0. S . Texts, III. 238, 239.
7 Pure Indra with pure Sthna hymns: according to S&yana, * Indra, purified
with pure Sftrna-hymns,’ from the pollution he had incurred by killing the
Br&hman Vritra. See Wilson’s Translation, note.
1 The heroes: perhaps Turvasa and Yadn—• Ludwig.
2 The Barter: of the thunderbolt; ludra. Though in troulle : because he
had none to aid him. What the thrice-seven ■’ ■’ * ’ ies of the mountains
are, is uncertain See Wilson’s Translation. . ■ thinks that the
battle of the Sun with the demons of winter may be meant.
3 To listen ; to the commands which issue from his mouth.
245
ItYMN 85 .] THE RIG VEDA,
4 I count thee as the Holiest of the Holy, the caster-down of
what hath ne’er been shaken.
I count thee as the Banner of the heroes, I count thee as the
Chief of all men living.
5 What time, 0 Indr a, in thine arms thou tookest thy wildly
rushing bolt to slay the Dragon,
The mountains roared, the cattle loudly bellowed, the Brah¬
mans with their hymns drew nigh to Indra.
6 Let ns praise him who made these worlds and creatures, all
things that after him sprang into being. ,
May we win Mitra with our songs, and Indra, and wait upon
our Lord with adoration. *
7 Flying in terror from the snort of Yritra, all Deities who were
thy friends forsook thee.
So, Indra, be thy friendship with the Maruts: in all these
battles thou shalt be the victor.
8 Thrice-sixty Maruts, waxing strong, were with thee, like piles
of beaming light, worthy of worship.
We come to thee : grant us a happy portion. Let us adore
thy might with this oblation.
9 A sharpened weapon is the host of Maruts. Who, Indra, dares
withstand thy bolt of'thunder ?
Weaponless are the Asuras, the godless : scatter them with
thy wheel, Impetuous Hero.
10 To him the Strong and Mighty, most auspicious, send up the
beauteous hymn for sake of cattle.
Lay on his body many songs for Indra invoked with song, for
will not he regard them?
11 To him, the Mighty, who accepts laudation, send forth thy
thought as by a boat o’er rivers,
Stir with thy hymn the body of the Famous and Dearest One,
for will not he regard it ?
12 Serve him with gifts of thine which Indra welcomes: praise
with fair praise, invite him with thine homage.
5 Wildly rushing; this is M. Muller’s translation of madaehyiUam. It
might be rendered also ‘ sped in thy rapturous joy.’ ‘ Bauschbeschleuuigten.’—
Ludwig. The Dragon: Ahi.
7 With the Maruts: as they alone stood by him in the conflict.
8 Thrice-sixty ; or sixty-three, according to S&yana, nine companies consist¬
ing of seven each. See Cowell’s note in Wilson’s Translation. Like piles of
beaming light: ( like cows gathered together.’—Wilson j f like morning stars.’
—Q-rassmann. I have followed Ludwig.
9 With thy wheel ; or discus, a sharp-edged quoit used as a weapon o war.
246
TEB EtM&S OF {BOOK VUL
Draw near, 0 singer, and refrain from outcry. Make thy voice
heard, for will not he regard it ?
13 The Black Drop sank in Ansumatfs bosom, advancing with
ten thousand round about it.
Indra with might longed for it as it panted : the hero-hearted
laid aside his weapons.
14 I saw the Drop in the far distance moving, on the slope bank
of Ansumatfs river,
Like a black cloud that sank into the water. Heroes, I send
you forth. Go, fight in battle.
15 And then the Drop in Ansumatfs bosom, splendid with light,
assumed its proper body ;
And Indra, with Bdhaspati to aid him, conquered the godless
tribes that came against him.
16 Then, at thy birth, thou wast the foeman, Indra, of those the
seven who ne'er had met a rival.
The hidden Pair, the Heaven and Earth, thou foundest, and
to the mighty worlds thou gavest pleasure.
17 So, Thunder-armed! thou with thy bolt of thunder didst
boldly smite that power which none might equal;
With weapons broughtest low the plight of Sushna, and, Indra,
foundest by thy strength the cattle.
18 Then wast thou, Chieftain of all living mortals, the very
mighty slayer of the Vritras.
Then didst thou set the obstructed rivers flowing, and win
the floods that were enthralled by Dasas.
ID Most wise is he, rejoicing in libations, splendid as day, resist¬
less in his anger.
He only doth great deeds, the only Hero, sole Vritra-slayer
he, with none beside him.
12 Draw near, 0 singer, and refrain from outcry: ‘ 0 priest, adorn thyself
grieve not (for poverty).’—Wilson.
13 dhe Black Drop: the darkened Moon. Ansumatt: a mystical river q£
the air into which the Moon dips to recover its vanished light. Ten thousand :
probably, demons of darkness ; the numerals are without a substantive. As it
panted:, while striving against its assailants. Laid aside his weapons: after
conquering the demons and restoring the darkened Moon.
14 Indra addresses the Maruts.
S&yana explains stanzas 13—>15 differently, in accordance with a legend
which was probably suggested by this passage. He takes di-apaah hrlshnah,
black drop to mean‘the swift moving Krishnah,’ an Asura or demon who
with ten thousand of his kind had occupied the banks of the river Ausumatt,
which, lie says, is the Yamuml or Jumna, and was there defeated by* Indra.
a *d the Maruts. See Cowell’s note in Wilson’s Translation.
16 1 he seven: Krishna, Vritra, Namnclii, Sambara, and others.—SSyana.
THE am VEDA,
247
HYMN 88 .]
20 Indra is Vritra’s slayer, man’s sustainer : lie must be called;
with fair praise let us call him.
Maghavan is our Helper, our Protector, giver of spoil and
wealth to make us famous.
21 This Indra, Vritra-slayer, this Eibhukshan. even at his birth,
was meet for invocation.
Doer of many deeds for man’s advantage, like Soma quaffed,
for friends we must invoke him.
HYMN LXXXVI. Indra:
O Indha, Lord of Light, what joys thou broughtest from the
Asuras, n
Prosper therewith, 0 Maghavan, him who lauds that deed,
and those whose grass is trimmed for thee.
2 The unwasting share of steeds and kine which, Indra, thou
hast fast secured,
Grant to the worshipper who presses Soma and gives guerdon,
not unto the churl.
3 The riteless, godless man who sleeps, 0 Indra, his unbroken
sleep,—
May he by following his own devices die. Hide from him
wealth that nourishes.
4 Whether, 0 Sakra, thou*be far, or, Vritra-slayer, near at hand,
Thence by heaven-reaching songs he who hath pressed the
juice invites thee with thy long-maned Steeds.
5 Whether thou art in heaven’s bright sphere, or in the basin of
the sea;
Whether, chief Vritra-slayer, in some place on earth, or in the
firmament, approach.
6 Thou Soma-drinker, Lord of Strength, beside our flowing
Soma juice
Delight us with thy bounty rich in pleasantness, 0 Indra, with
abundant wealth.
7 0 Indra, turn us not away: be the companion of our feast.
For thou art our protection, yea, thou art our kin: 0 Indra,
turn us not away.
8 Sit down with us, 0 Indra, sit beside the juice to drink the meath.
Show forth great favour to the singer, Maghavan ; Indra, with
us, beside the juice.
21 Rihhukshan: or, Lord of Ribhus.
1 Joys: riches.—Sftyana, From the Asuras ; from the powerful ll&kshasas.
—fly ana. t
2 Gives guerdon: liberally rewards the priests,
{BOOK FIIt
248 THE HYMNS OF 1
9 0 Caster of the Stone, nor Gods nor mortals have attained to
thee.
Thou in thy might surpassest all that hath been made : the
Gods have not attained to thee.
10 Of one accord they made and formed for kingship Indra, the
Eero who in all encounters overcometh,
Most eminent for power, destroyer in the conflict, fierce and
exceeding strong, stalwart and full of vigour.
11 Bards joined in song to Indra so that he might drink the
Soma juice,
The Lord of Light, that he whose laws stand fast might aid
with power and with the help he gives.
12 The holy sages form a ring, looking and singing to the Bam.
Inciters, full of vigour, not to be deceived, are with the chant¬
ers, nigh to hear.
IB Loudly I call that Indra, Maghavan the Mighty, who evermore
possesses power, ever resistless.
Holy, most liberal, may ho lead us on to riches, and, Tlmndor-
armed, make all our pathways pleasant for us.
14 Thou knowest well, 0 Sakra, thou Most Potent, with thy
strength, Indra, to destroy these castles.
Before thee, Thunder-armed ! all beings tremble: the heavens
and earth before thee shake with terror.
15 May thy truth, Indra, Wondrous Hero! be my guard: bear
me o’er much woe, Thunderer ! as over floods.
When, Indra, wilt thou honour us with opulence, all-nourish¬
ing and much-to-be-desired, 0 King ?
HYMN LXXXVIL Indra.
To Indra sing a Sama hymn, a lofty song tfo Lofty Sage,
To him who guards the Law, inspired, and fain for praise.
2 Thou, Indra, art the Conqueror: thou gavest splendour to
tho Sun.
Maker of all things, thou art Mighty and All-God.
3 Badiant with light thou woutest to the sky, the luminous
realm of heaven/
The Deities, Indra, strove to win thee for their Friend.
4 Gome unto ns, 0 Indra, dear, still conquering, nnconcealable,
Yast as a mountain spread on all sides, Lord of Heaven.
32 The Ram: Indra. Sec I. 51. 1, and VIII. 2.40, Inciters: apparently,
the Gods themselves,
2 All-Gad; risrad era'll: 1 the lord of all the gods/—Wilson.
4 Ifiiconceulabh; as the Sun-God.
HYMN 88-] THE litGVEDA. UQ
§ 0 truthful Soma-drinker, thou art mightier than both the
worlds.
Thou strengthenest him who pours libation, Lord of Heaven.
6 For thou art he, 0 Indra, who stormeth all castles of the foe?
Slayer of Dasyus, man’s Supporter, Lord of Heaven.
7 Now have we, In cl r a, Friend of Song, sent our great wishes
forth to thee,
Coming like floods that follow floods.
8 As rivers swell the ocean, so, Hcro,our prayers increase thy might.
Though of thj r self, 0 Thunderer, waxing day by day.
9 With holy song they bind to the broad wide-yofeed car the Bay
Steeds of the rapid God,
'Bearers of In dm, yoked by word.
10 0 Indra, bring great strength to us, bring valour, Satakratu,
thou most active, bring
A hero conqueriug in war.
11 For, gracious Satakratu, thou hast ever been a Mother and a
Sire to us,
So now for bliss we pray to thee.
12 To thee, Strong, Much-invoked, who showest forth thy strength,
0 Satakratu, do I spoilt:
So grant tliou us heroic strength.
HYMN LXXXVIII. Indra.
O Thunderer, zealous worshippers gave thee drink this time
yesterday.
So, Indra, listen here to those who bring the laud : come near
unto our dwelling-place.
2 Lord of Bay Steeds, fair-helmed, rejoice thee : this we crave.
Here the disposers wait on thee.
Thy loftiest glories claim our lauds beside the juice, 0 Indra,
Lover of the Song.
3 Turning, as ’twere, to meet the Sun, enjoy from Indra all good
things.
When he who will be born is born with power we look to trea¬
sures as our heritage.
7 Coming like floods: in crowds. But the half-line is very obscure. ‘As
men going by water (splash their Mends) with handfuls.’—Wilson.
10 A hero: an heroic son. -
2 Disposers : the priests who order religious ceremonies.
3 This stanza is difficult and obscure. Mahldhara’s explanation is : ‘The
gathering (rays) proceeding to the sun distribute all Indra’s treasures (to
living beings, sc. as rain, corn, etc.) ; may we too by our power leave those
treasures as an inheritance to him who has been or will be born.’ See Co^oITb
note in Wilson’s Translation,
550 THE HYMNS OF [BOOH VJ1L
4 Praise him who sends us wealth, whose bounties injure none i
good are the gifts which Indra grants.
He is not wroth with one who satisfies his wish : he turns his
mind to giving boons.
5 Thou in thy battles, Indra, art subduer of all hostile bands.
Father art thou, all-conquering, cancelling tho curse, thou
victor of the vanquisher.
6 The Earth and Heaven clung close to thy victorious might, as
to their calf two mother-cows.
When thou attaches!. Vritra all the hostile bands shrink and
faint, luc^ra, at thy wrath.
7 Bring to your aid the Eternal One, who shoots and noue may
shoot at him,
Inciter, swift, victorious, best of Charioteers, Tugrya’s unvan¬
quished Strengthener;
8 Arrauger of things unarrauged, e’en Satakratu, source of
might,
Indra, the Friend of nil, for succour we invoke, Guardian of
treasure, sending wealth.
HYMN LXXXIX. Indra. V4k»
I move beforo thee here present hr-person, and all the Deities
follow behind me.
When, Indra, thou securest me my portion, with me thou
shalt perform heroic actions.
2 The food of meath in foremost place I give thee, thy Soma
shall be pressed, thy share appointed.
Thou on my right shalt be my friend and comrade; then
shall we two smite dead full many a foeman.
3 Striving for strength bring forth a laud to Indra, a truthful
hymn if he in truth existeth.
One and another say, There is no Indra. Who hath beheld
him % Whom then shall we honour ?
$ As to their calf: or the translation may tie, as sire and mother to their
child.
7 Tugrija is Bhujyu, the son of Tugra. See Vol. I., Index.
S Arranger of things unarrauged: i bhe eonsecrator of others but himself
consecrated by none. 7 —Wilson.
1 This stanza is spoken by Agni.
2 Indra answers.
3 Addressed to the priests. One and another: n6ma ; but according to
Sftyana, Nema is the name of the Rishi. £ Nema says, "verily there is no
Indra.” ’—Wilson.
HYMN 89 .] THE RIG VEDA* 2*1
4 Here am I, look upon me here, 0 singer. All that existeth I
surpass in greatness.
The Holy Law's commandments make me mighty. Bending
with strength I rend the worlds asunder.
5 When the Law's lovers mounted and approached me as I sate
lone upon the dear sky's summit,
Then spake my spirit to the heart within me, My friends have
cried unto me with their children.
6 All these thy deeds must be declared at Soma-feasts, wrought,
Indra, Bounteous Lord, for him who sheds the juice,
When thou didst open wealth heaped up by ^iany, brought
from far away to Sarabba, the Rishi’s kin.
7 Now run ye forth your several ways : he is not here who kept
you back.
For hath not Indra sunk his bolt deep down in Yritra's vital
part ?
8 On-rushing with the speed of thought within the iron fort he
pressed:
The I^alcon went to heaven and brought the Soma to the
Thunderer.
9 Deep in the ocean lies tb£ bolt with waters compassed round
about,
And in continuous onward flow the floods their tribute bring
to it.
10 When, uttering words which no one comprehended, V&k,
Queen of Gods, the Gladdener, was seated,
The heaven's four regions drew forth drink and vigour : now
whither hatBher noblest portion vanished?
4 Indra speaks this and the following stanza.
5 The Raw's lovers; the priests who in sacrifice ascend to Indra. According
to Hiilobrandt (F. Mythologies I. 354), the Maruts ; sUumantah meaning not
< with tlieir children,’ but 4 5 6 7 8 9 10 with the Infant (Soma).’
6 The priest addresses Indra. Snrabha: a Eislii of that name.—Sdyapa.
Tho original hymn appeal's to end with this stanza.
7 Addressed to the waters of heaven after Indra’s battle with Yritra.
8 lie: the Falcon. The iron fort; the stronghold or cloud in which the
Soma or ambrosial rain was imprisoned. Cf. IY. 27, 2.
9 In the ocean : as produced naturally in the sea of air.
10 This and the following stanza have no apparent connexion with what
precedes. Vdh: or Vfich, vox, voice, or Speech personified. Her unintel¬
ligible words are the thunder. Her noblest portion: according to S&yana, the
rain which follows thunder. Or the thunder itself may be intended. See
Cowell’s note in Wilson’s Translation. Was seated .* at the sacrifice offered
to fier-
m TUB BYMJSfS OF [BOOK VIII,
11 The Deities generated V&k the Goddess, and animals of every
figure speak her.
May she, the Gladdener, yielding food and vigour, the Milch-
cow Yak, approach us meetly lauded.
12 Step forth with wider stride, my comrade Vishnu; make room,
Dyaus, for the leaping of the lightning.
Let us slay Yritra, let us free the rivers : let them flow loosed
at the command of Indra.
HYMN XC. Various.
Yea, specially that mortal man hath toiled for service of the
Gods,
Who quickly hath brought near Mitra and Varan a to share
his sacrificial gifts.
2 Supreme in sovran power, far-sighted, Chiefs and Kings, most
swift to hear from far away,
Both, wondrously, set them in motion as with arms, in com¬
pany with Surya’s beams.
3 The rapid messenger who runs before you, Mitra-Varuria, with
iron head, swift to the draught,
4 He whom no man may question, none may summon back, who
stands not still for colloquy,— °
From hostile clash with him keep ye us safe this day; keep
ns in safety with your arms.
5 To Aryaman and Mitra sing a reverent song, O pious one,
A pleasant hymn that shall protect to Varuna : sing forth a
laud unto the Kings.
6 The true, Bed Treasure they have sent, one only Son bom of
the Three,
They, the Immortal Ones, never deceived, survey the families
of mortal men.
7 My songs are lifted up, and acts most splendid are to be per¬
formed.
Come hither, ye Nasatyas, with accordant mind, to meet and
to enjoy my gifts.
11 Speak her; articulately-speaking men and lower animals all derive their
voices from her.
12 This stanza, which is out of place here, is spoken by Indra when he is
about to attack Vritra. See IV. 18. 11.
• 3 The rapid messenger : the lightning, as one of the forms of Agni.
6 The true, Fed Treasure; the Sun. The Three: heaven, mid-air, and earth,
HYMN 90 .]
THE RIO VEDA.
253
8 Lords of great wealth, when we invoke your bounty which no
demon checks,
Both of you, furthering our eastward-offered praise, come, Chiefs
whom Jamadagni lauds !
9 Come, V&yu, drawn by fair hymns, to our sacrifice that reaches
heaven.
Poured on the middle of the straining-cloth, and cooked, this
bright drink hath been offered thee.
10 He comes by straightest paths, as ministering Priest, to taste
the sacrificial gifts.
Then, Lord of harnessed teams ! drink of the twofold draught,
bright Soma mingled with the milk.
11 Verily, Surya, thou art great; truly, Aditya, thou art great.
As thou art great indeed, thy greatness is admired ; yea, verhy,
thou, God, art great.
12 Yea, Surya, thou art great in fame: thou evermore, O God,
. art great.
Thou by thy greatness art the Gods’ High Priest, divine, far-
spread unconquerable light.
13 She yonder, bending lowly down, clothed in red hues and rich
in rays, n
Is seen, advancing as it were with various tints, amid the ten
surrounding arms.
14 Past and gone are three mortal generations: the fourth and
last into the Sun hath entered.
He mid the worlds his lofty place hath taken. Into green
plants is gone the Purifying.
15 The Rudras’ Mother, Daughter of the Vasus, centre of nectar,
the Adityas’ Sister—
To folk who understand will I proclaim it—injure not Adit*,
the Cow, the sinless.
13 She yonder: Tishas or Dawn. The ten surrounding arms: the ton
regions of the world.
14 Three mortal generations: according to the legend, Prajftpati produced
in succession three kinds of creatures who all died. The fourth generation
lived and enjoyed the light and warmth of the Sun. See Cowell's note in
Wilson’s Translation, or f *: ” .■ r ‘ \ ■ II. 5. 1. 1— 4. Into green plants:
S&yana explains harttah ■ ■■ . e sky, and p&vcimdmh (the Puri-
fyiug) as Vdyu or the ' . • ■ ■■ akes pavamdnah to he the Soma,
and JiarUah to be the horses of the Sun. I have followed Ludwig’s inter¬
pretation ; but I find the stanza almost unintelligible.
15 Centre of nectar: or, of anmt, or immortality, or the world of the
immortal Gods. The Coxo ; the earthly cow, as the type of Adifci or universal
Nature, must not be offended. The stanza is spoken by the priest who has
received the cow as his reward.
254 THE HYMNS OH [BOOK VllL
16 * Weak-minded men have as a cow adopted me who came hither
from the Gods, a Goddess,
Who, skilled in eloquence, her voice uplifteth, who standeth
near at hand with all devotions.
HYMN XCI. Agni.
Lord of the house, Sage, ever young, high power of life, O •
Agni, God,
Thou givest to thy worshipper*.
2 So with our song that prays and serves, attentive, Lord of
spreading light,
Agni, bring hitherward the Gods.
3 For, Ever-Youthful One, with thee, best Furtherer, as our ally,
• We overcome, to win the spoil.
4 As Aurva Bhrigu used, as Apnav.ina used, I call the pure
Agni who clothes him with the sea.
5 I call the Sage who sounds like wind, the Might that like
Parjanya roars,
Agni who clothes him with the sea,
6 As Savitar’s productive Power, as him who sends down bliss, I call
Agni who clothes him with the sqa.
7 Hither, for powerful kinship, I call Agni, him who prospers you,
Most frequent at our solemn rites;
8 That through this famed One’s power, he may stand hy us
even as Tvashtar comes
Unto the forms that must be shaped.
9 This Agni is the Lord supreme above all glories mid the Gods ;
May he come nigh to ns with strength.
10 Here praise ye him the most renowned of all the ministering
Priests,
Agni, the Chief at sacrifice ;
11 Piercing, with purifying flame, enkindled in our homes, most
high,
Swiftest to hear from far away.
16 Weak-minded men: ‘Men are too feeble in their intellect to comprehend
me in my true form and my real nature : they can only understand iny worth
in the shape of a cow.’—See Ludwig, Jl, V IV. 245, 246,
The concluding stanza is spoken by Adifci as a cow.
4 Aurva Bhrigu: or, perhaps, Aurva and Bhrigu. The ancient Rishi
Aurva is said to have been the grandson of Bhrigu. Apnavclna: another
ancient Rishi, mentioned iu connexion with the Bhrigus and the earliest
worship of Agni, in ‘Book IV, 7. 1.
HYMN 91 .]
THE UIGVEDA.
m
12 Sage, laud the Mighty One who wins the spoil of victory like
a steed,
And, Mitra-like, unites the folk.
13 Still turning to their aim in thee, the oblation-bearer's sister
hymns
Have come to thee before the wind.
14 The waters find their place in him, for whom the threefold
sacred grass
Is spread unbound, unlimited.
15 The station of the Bounteous God hath, through his aid which
none impair, °
A pleasant aspect like the Sun.
16 Blazing with splendour, Agni, God, through pious gift&jpf
sacred oil, ~ *
Bring thou the Gods and worship them.
17 The Gods as mothers brought thee forth, the Immortal Sage,
0 Angiras,
The bearer of our gifts to heaven.
1S Wise Agni, Gods established thee, the Seer, noblest messenger,
As bearer of our sacred gifts.
19 No cow have I to call rttine own, no axe at hand wherewith
to work,
Yet what is here I bring to thee.
20 0 Agni, whatsoever be the fuel that we lay for thee.
Be pleased therewith. Most Youthful God.
21 That which the wliite-ant eats away, that over which the
emmet crawls—
May all of this be oil to thee.
22 When he enkindles Agni, man should with his heart attend
the song:
I with the priests have kindled him.
12 Sage: the priest is addressed.
13 Before the wind: or, in front of the wind, with which the fame is
fanned.
14 * The waters rest in Agni, who abides as lightning in the firmament/—
Note in Wilson’s Translation which I have followed closely in this stanza.
15 Or, a comma being substituted for the full stop at the end of the preced¬
ing stanza, and paddm (station) taken as in apposition to patlam (place) in 14 ;
* The station of the bounteous : he hath, through his aid which none impair,
A pleasant aspect like the Sun.’
19 AsPrayoga, the Kislii of the hymn, has no cow and no' axe to eut wood,
Agni is asked in this and the two following stanzas to dispense with the custom¬
ary offerings of milk, and to accept such wood as the worshipper can pick up.
22 With his heart: a derout spirit will compensate the want of milk and
properly prepared fuel.
256 THE HYMNS OF [BOOK VJIl.
HYMN XCIL Agni.
That noblest Furtherer hath appeared; to whom men bring
their holy works.
Our songs of praise have risen aloft to Agni who was born to
give the Arya strength.
2 Agni of Divod&sa turned, as ’twere in majesty, to the Gods.
Onward he sped along the mother earth, and took his station
in the height of heaven.
3 Him before whom the people -shrink when ho performs his
glorious Aeeds,
Him who wins thousands at the worship of the Gods, himself,
that Agni, serve with songs.
# The mortal man whom thou wouldst lead to opulenco, 0 Vasu,
he who brings thee gifts.
He, Agni, wins himself a hero singing lauds, yea, one who feeds
a thousand men.
5 He with the steed wins spoil even in the fenced fort, and gains
imperishable fame.
In thee, 0 Lord of wealth, continually we lay all precious
offerings to the Gods.
6 To him who dealeih out all wealth, who is the cheerful Priest
of men,
To him, like the first vessels filled with savoury juice, to Agni
go the songs of praise.
7 Yotaries, richly-gifted, deck him with their songs, even as the
steed who draws the car.
On both, Strong Lord of men! on child and grandson pour
the bounties which our nobles give.
S Sing forth to him, the Holy, most munificent, sublime with
his refulgent glow,
To Agni, ye Upastutas.
9 Worshipped with gifts, enkindled, splendid, Maghavan shall
win himself heroic fame.
And will not his most newly shown benevolence come to us
with abundant strength %
2 Of Hhoddsa: whom Divod&sa especially worshipped and claimed as his
tutelary God. The stanza is obscure, and my translation founded on von
lioth’s interpretation of prdvi vdvrite , which lias been accepted by Cowell, must
be regarded as conjectural See Wilson’s Translation and note.
4 A hero: a brave son. • -
7 The second line is obscure. 1 Graceful lord of men, grant wealth to us r/ck
n children and grandchildren.’—Wilson. I
8 Upastutas; singers so named after the Kishi Upastuta. See I. 36.
HYMN 92 .]
THE RIG VEDA,
257
10 Priest, pvesser of the juice! praise now the dearest Guest of
all our friends,
Agni, the driver of the cars.
11 Who, finder-out of treasures open and concealed, bringeth them
hither, Holy One;
Whose waves, as in a catai*act, are hard to pass, when he,
through song, would win him strength.
12 Let not the noble Guest, Agni, be wroth with us: by many a
man his praise is sung,
Good Herald, skilled in sacrifice.
13 0 Vasu, Agni, let not them be harmed who come in any way
with lauds to thee.
Even the lowly, skilled in rites, with offered gifts, seeketh thee
for the envoy’s task.
14 Friend of the Maruts, Agni, come with Rudras to the Sonia-
draught,
To Sobhari’s fair song of praise, and be thou joyful in the light.
10 Priest, presser of the juice: dsdva: stotcih. —Sftyana. • ‘Singer of hymns.’
—Wilson.
11 Whose loaves: billowy floods of flame rushing on like waters falling down
a precipice. * Whose (flames), as he hastens tu wage the battle by 'means of our
sacred rite, are hard to be passe? 'V ' ■ ,ves rushing down a decli¬
vity.’—-Wilson. See also Pischel, > - ' . X. p. 134. Through sony;
inspirited and strengthened by pur hymns.
13 For the envoy's task; to bear his oblations to the Gods.
ViLAKHILYA.
(Book VIII. Hymns 49—59. M. Muller.)
HYMN I. Indra.
To you will I sing ludra’s praise who gives good gifts as well
we know;
The praise of Maghavan who, rich in treasure, aids his singers
with wealth thousandfold. *
2 As with a hundred hosts, he rushes boldly on, and for the
offerer slays his foes.
As from a mountain how the water-brooks, thus flow his gifts
who feedeth many a one.
3 The drops effused, the gladdening draughts, 0 Indra, Lover of
the Song,
As waters seek the lake where they are wout to rest, fill thee,
for bounty, Thunderer.
4 The matchless draught that strengthens and gives eloquence,
the sweetest of the meath drink thou,
Tnat in thy joy thou mayst scatter thy gifts o’er us, plente-
ously, even as the dust.
5 Come quickly to our laud, urged on by Sotna-pressers like a
horse—
Laud, Godlike Indra, which rnilch-kiue make sweet for thee :
with Kanva’s sons are gifts for thee.
6 With homage have we sought thee as a Hero, strong, pre¬
eminent, with unfailing wealth.
0 Thunderer, as a plenteous spring pours forth its stream, so,
Indra, flow our songs to thee.
7 Ff now thou art at sacrifice, or if thou art upon the enrth,
Come thence, high-thoughted ! to our sacrifice with the Swift,
come, Mighty with the Mighty Ones.
See Book VIII., Hymn XLIX., note. Professor Cowell's version of these
eleven hymns will be found in Appendix I. of Wilson’s Translation, Vo2, V.
I am indebted to him for some improvements on the version which I hftd
previously prepared.
2 As with a hundred hosts: ‘like a weapon with a hundred edges.*—Cowell,
4 That.. .gives eloquence: vivdhshanam: from rack ; 1 swelling*! froth vahsh =*
ulcsh. —von Roth, and Cowell. Plevteously, even as the dust: the meaning of
the text is obscure The St. Petersburg Lexicon takes dhrishdd—dnshddt
the nether millstone: ‘just as the mill-stone pours out meal,”—Cowell.
7 The Swift and the Mighty Ones, are India’s horses.
260 TEE HYMNS OP [ VALAKHTLYA .
8 The active, fleet-foot, tawny Coursers that are thine are swift
to victory, like the Wind,
Wherewith thou goest round to visit Mauus* seed, wherewith
all heaven is visible.
9 Indra, from thee so great we crave prosperity in wealth of kine,
As, Maghavan, thou favouredst Medbyatithi, and, in the fight,
Nipatithi.
10 As, Maghavan, to Ivanva, Trasadasyu, and to Paktha and
Dasavraja;
As, Indra, to Gosarya and Rijisvau thou vouchsafedst wealth
in kine an$ gold.
HYMN II. Indra.
Sakra I praise, to win his aid, far-famed, exceeding bountiful,
Who gives, as ’twere in thousands, precious wealth to him
who sheds the juice and worships him.
2 Arrows with hundred points, unconquerable, arc this Indra’s
mighty arms in war.
He streams on liberal worshippers like a hill with springs,
when juices poured have gladdened him.
3 What time the flowing Soma-drops have gladdened with their
taste the Friend, °
Like water, gracious Lord ! were my libations made, like milch-
kine to the worshipper.
4 To him the peerless, who is calling you to give you aid, forth
flow the drops of pleasant meath.
The Soma-drops which call on thee, 0 gracious Lord, have
brought thee to our hymns of praise.
5 He rushes hurrying like a steed to Soma thatt adorns our rite,
Which hymns make sweet to thee, lover of pleasant food. The
call to Paura thou dost love.
6 Praise the strong, grasping Hero, winner of the spoil, ruling
supreme o’er mighty wealth.
Like a full spring, 0 Thunderer, from thy store hast thou
poured on the worshipper evermore.
° V' 77 a Kishi whose name has frequently occurred. Ntjpdtithi :
■ 1 - ■ . . ^ ere and V&lakhilya Hymn III.
10 Trasadasyu: see. Yol. I., Index. Paktha: a favourito of the Asvins,
See VIII. 22. 10, Easavraja; see VIII. 8. 20, iromrya; see VIII. S. 30.
Rijisvan: see Vol. I., Index.
5 The call to Paura: the invitation to Paura 1 s house. According to von
Koth pauvd means the filler, the satisfier: * thou appro vest the summons to
the satisfying beverage. 1 —CowelL See V. 74. 4.
B YMN 3.] TIIE HIG VEDA . 261
7 Now whether thou be far away, or in the heavens, or on the
earth,
0 Inclra, mighty-thoughted, harnessing thy Bays, come Lofty
with the Lofty Ones.
8 The Bays who draw thy chariot, Steeds who injure none, sur¬
pass the wind’s impetuous strength—
With whom thou sileneest the enemy of man, with whom thou
goest round the sky.
9 0 gracious Hero, may we learn anew to know thee as thou art:
As in decisive fight thou holjjest Etasa, or Vasa ’gainst
Dasavraja, ^
10 As, Maghavan, to Banva at the sacred feast, to' Dirghanitha
thine home-friend,
As to Gosarya thou, Stone-darter, gavest wealth, give me a gold-
bright stall of kine,
HYMN in. Indra.
As with Manu Samvarani, Indra, thou drankest Soma juice,
And, Maghavan, with Nipatithi, Medhyatithi, with Pushtigu
and Srushtigu,—
3 The son of Prishadvana was Praskanva’s host, who lay decre¬
pit and forlorn. *
Aided by thee the Bishi Dasyave-vrika strove to obtain thou¬
sands of kino.
3 Call hither with thy newest song Indra who lacks not hymns
of praise,
Him who observes and knows, inspirer of the sage, him who
seems eager to enjoy.
i He unto when* they sang the seven-headed hymn, three-
parted, in the loftiest place,
He sent his thunder down on all these living things, and so
displayed heroic might.
7 This stanza is almost a repetition of stanza 7 of Hyinn I.
9 Eta m: seel. 61. 15. Vasa,: mentioned as a favourite of the Asvms in
X. 40. l\ Dasavraja ; said in stanza 10 of Hymn I. to have been helped by
Indra. , ....
10 Dirghanitha: Ludwig takes this word to be an adjective qualifying
widhe adhvare, ‘ at the sacrificial feast of long duration.’ A gold-bright stall
of kinc: according to Ludwig, a stall graced with bay steeds, would be a
better translation.
1 Sdmvarani: son of the Vedic Bishi Samvarana. See V. 33, 10. At the
end of the stanza, c so drink with us,’ is to be understood.
2 Eorlorn : rejected and cast out by his kindred. Dasyave-vrika ; literally,
the Wolf-to-the-Dasyu, that is, Destroyer of fiends or barbarians.
4 The seven-headed; sung by seven heavenly singers.
THE HYMNS OF
262
[YALAKHILYA.
5 We invoeate that Tndra who bestoweth precious things on us.
Now do we know his newest favour; may we gain a stable that
is full of kine.
6 He whom thou aidest, gracious Lord, to give again, obtains
great wealth to nourish him.
We with our Soma ready, Lover of the Song! call, Indra
Maghavan, on thee.
7 Ne’er art thou fruitless, Indra; ne’er dost thou desert the
worshipper:
But now, 0 Maghavan, thy bounty as a God is poured forth
ever mor$ and more.
8 He who hath overtaken Krivi with his might, and silenced
Sushna with death-bolts,—
When he supported yonder heaven and spread it out, then first
the son of enrth was born.
9 Good Lord of wealth is he to whom all Aryas, Dasas here be-
long.
Directly unto thee, the pious Rnsama Paviru, is that wealth
brought nigh.
10 In zealous haste the singers have sung forth a song distilling
oil and rich in sweets. ^
Riches have spread among us and heroic strength, with us are
flowing Soma-drops.
HYMN IV. Indra.
As, Sakra, thou withManu called Vivasv&n drankest Soma juice,
As, Indra, thou didst love the hymn by Trita’s side, so dost
thou joy with Ayu now.
2 As thou with M&farisvan, Medliya, Prishftdhra, hast cheered
thee, Indra, with pressed juice,
Drunk Soma with Bij unas, Sy&marasmi, by Dasonya’s, Dasa-
sipra’s side.
3 ’Tis he who made the lauds his own and boldly drank the
Soma juice,
8 The son of earth ; man.
9 Eusama Pavtru: the Rusamas are mentioned in V. 30. 13—15. The
name of Pavtru does not occur again.
1 Yivasvda: or Yivasvat, was the father of Manu who is generally called
Vaivasvata. Ayu: the Rishi of the hymn, or the sacrificer.
2 Mdtarisvan : the Rishi of Hymn VI. of the V41akhilya, Meclhya: the
Rishi of Hymns V. IX. and X. Prishadhm: the Rishi of Hymn VIII. Syfi-
marasmi; mentioned, as a favourite of the Asvins, in I. 112. 16. The names
of Rijunas, Dasonya, and Dasasipra do not ocour again in the Rigveda.
THE RIG VEX)A.
263
HYMN 5 .]
He to whom Vishnu came striding Tiis three wide steps, as
Mitra’s statutes ordered it.
4 In whose laud thou didst joy, Indra, at the great deed, O
Satakratu, Mighty One 1
Seeking renown we call thee as the milkers call the cow who
yields abundant milk.
5 He is our Sire who gives to us, Great, Mighty, ruling as he wills.
Unsought, may he the Strong, Rich, Lord of ample wealth,
give us of horses and of kine.
6 He to whom thou, Good Lord, givest that he may give increas¬
es wealth that nourishes. „
Eager for wealth we call on Indra, Lord of wealth, on Sata¬
kratu with our lauds.
7 Never art thou neglectful: thou guardest both races with thy
care.
The eall on Indrn, fourth Aditya ! is thine own. Amrit is
stablished in the heavens.
8 The offerer whom thou, Indra, Lover of the Song, liberal
Maghavan, favourest,—
As at the call of Kanva so, 0 gracious Lord, hear thou our
songs and eulogy.
9 Sung is the song of ancient time : to Indra have ye said the
prayer.
They have sung many a Brihafci of sacrifice, poured forth the
worshipper’s many thoughts.
10 Indra hath tossed together mighty stores of wealth, and both
the worlds, yea, atid the Sun.
Pure, brightly-shining, mingled with the milk, the draughts
of Soma havb made Indra glad.
HYMN V. Indra.
As highest of the Maghavans, preeminent among the Bulls,
Best breaker-down of forts, kine-winner, Lord of wealth, we
seek thee, Indra Maghavan.
2 Thou who subduedst Ayu, Kutsa, Atithigva, waxing daily in
thy might,
5 Ruling as he wills ; f lie who acts as the sovereign/—Cowell.
7 Both races : Gods and men. Fourth Aditya; Varuna, Mitra, and Arya-
man being the other three. Amrit: ‘ ambrosia/—Cowell.
8 As thou hearest, must be supplied at the beginning of the stanza.
9 Brihati ; verse iu the Brihalt metre.
. 1 Highest: or, nearest. The Bulls; strong heroes.
2 Ayu, Eutm, Atithigva; see I. 53. 10.
2 64
THE HYMNS OF
[. VALAKHILYA -
As such, rousing thy power, we invocate thee now, thee
Satakratu, Lord of Bays.
3 The pressing-stones shall pour for us the essence of the meath
of all,
Drop* that have been pressed out afar among the folk, and
those that have been pressed near us.
4 liepel all enmities and keep them far away: let all win
treasure for their own.
Even among Sishtas are the stalks that make thee glad,
where thou with Soma satest thee.
5 Come, Indr^ very near to us with aids of firmly-based resolve ;
Come, most auspicious, with thy most auspicious help, good
Kinsman, with good kinsmen, come !
6 Bless thou with progeny the chief of men, the lord of heroes,
victor in the fray.
Aid with thy powers the men who sing thee lauds and keep
their spirits ever pure and bright.
7 May we be such in battle as are surest to obtain thy grace :
With holy offerings and invocations of the Gods, we mean,
that we may win the spoil.
8 Thine, Lord of Bays, am I. Prayer longeth for the spoil.
Still with thy help I seek the fight.
So, at the raiders 7 head, I, craving steeds and kino, unite
myself with thee clone.
HYMN YL Indm.
Indra, the poets with their hymns extol this hero might of
thine :
They strengthened, loud in song, thy power*that droppeth oiL
With hymns the Pauras came to thee.
2 Through piety they came to Indra for his aid, they whoso
libations give thee joy.
As thou with Krisa and Samvarta hast rejoiced, so, Indra, be
thou glad with us.
4 Sishtas: apparently a tribe of no great importance. Stalks: of the
Soma-plant.
8 At the raiders r head: at the head of the band who are going forth to seize
the cattle of their enemies. Ton Both thinks that mattndm should be read in
stead of matlundm, and Grass in ami translates accordingly, ‘in Aufang meiuer
Bitten/ * at the beginning of my prayers.’
1 Pauras: ‘ the offerers.’—Cowell. See Y&lakhilya, II. 5.
2 Krisa: the Bishi of Hymn VII. of the Y&Uikhilya. Samvarta; not
mentioned elsewhere.
HYMN 7.] THE RIG VEDA. 245
3 Agreeiug in your spirit, all ye Deities, come nigh to us.
Vasus and Itudras shall come near to give us aid, and Mamts
listen to our call.
1 May Pushan, Vishnu, and Saras vati befriend, and the Seven
Streams, this call of mine :
May Waters, Wind, the Mountains, and the Forest-Lord, and
Earth give ear unto my cry.
5 Indra, with thine own bounteous gift, most liberal of' the
Mighty Ones,
Be our boon benefactor, Vriti a-slayer, be our feast-companion
for our weal. *
6 Leader of heroes, Lord of battle, lead thou us to combat, thou
Most Sapient One.
High fame is theirs who win by invocations, feasts and enter¬
tainment of the Gods.
7 Our hopes rest on the Faithful One : in Indra is the people’s life.
0 Maghavan, come nigh that thou mayst give us aid : make
plenteous food stream forth for us.
8 Thee would we worship, Indra, with our songs of praise: 0
Satakratu, be thou ours.
Pour down upon Praslumva' bounty vast and firm, exuberant,
m that shall never fail.
HYMN VIL Fraskanva’s Gift,
Great, verily, is Indra’s might. I have beheld, and hither
comes
Thy bounty, Dasyave-vrika !
2 A hundred oxen white of hue are shining like the stars in
heaven, r
So tall, they scorn to prop the sky.
3 Bamboos a hundred, hundred dogs, a hundred skins of boasts
wcll-tannod,
A hundred tufts of Balbaja, four hundred red-hued mares
are mine.
4 The Forest Lord: vanasjniti * the tall timber tree, frequently meaning the
Sacrificial Post.
5 Benefactor: or Bhaga, the God who distributes wealth.
1 f Great is Indra’s power, and the gifts which I have received from thee, 0
destroyer of the Dasyus, can be compared only to his bounty/ Dasyave-
vrika, here, is the name, not of the Bishi, bnt of a hero who in alliance with
the Kanvas has been victorious in his attack on the hostile barbarians. See
Ludwig. Yol. IH. p. 164.
3 Balbaja : a kind of coarse grass (Eleusine Indica), used in religious cere¬
monies, and for other pui poses when plaited,
ns ihe Emm of [vIlakrilya.
4 Blest by the Gods, Kanvayanas ! be ye who spread through
life on life:
Like horses have ye stridden forth.
5 Then men extolled the team of seven: not yet full-grown, its
fame is great.
The dark mares rushed along the paths, so that no eye could
follow them.
HYMN VIII. Praskauva’s Gift.
Thy bounty, Dasyave-vrika, exhaustless hath displayed itself :
Its fulness is as broad as heaven.
2 Ten thousand Dasyave-vrika, the son of P&fcakrat&, hath
From his own wealth bestowed on me.
3 A hundred asses hath he given, a hundred head of fleecy sheep,
A hundred slaves, and wreaths besides.
4 There also was a mare led forth, picked out for Putakrat&’s sake,
Not of the horses of the herd.
5 Observant Agni batb appeared, oblation-bearer with his car.
Agni with his resplendent flame hath shone on high as shines
the Sun, hath shone like Siirya in the heavens.
HYMN IX, Aavins.
Endowjsb, 0 Gods, with your primeval wisdom, come quickly
with your chariot, 0 ye Holy. *
• Come with your mighty powers, 0 ye Nasatyas; come hither,
drink ye this the third libation.
2 The truthful Deities, the Three-and-Thirty, saw you approach
before the Ever-Truthful.
4 Ednvdyavns: descendants of Knnva. *
5 The team of seven: 1 eiebeugespannef*/ — Grass maun ; ‘seven-yoked
team/—Cowell. But the exact meaning here of sdptdsya is uncertain. Von
Roth thinks that it is probably a proper name. Ludwig takes it in the sense
of a bond of friendship or alliance. The dark mares: there is no substautive,
and 4 mares’ is conjecturally supplied. According to Ludwig, the dark hosts
of the Dasyus conquered by Dasyave-vrika are intended, and the whole stanza
would be more correctly translated:
'Then no more thought they of the great renown of the collective bond.
The dark tribes rushed along the paths so that no eye could reach to them/
See Ludwig’s Commentary, Vol. V, p. 552.
2 The son of P&takratd: or, more probably, called Pautakrata after his
father Putakratu.—Ludwig.
3 Slaves: discCn: conquered barbarians.
4 Pieked out: or, adorned. Pdtakrald : the wife of Putakratu.
I Ndsatyas: * truthful ones.’—Cowell. See Vol I,, Index.
‘' 2 The Taree-and-Tflirty: or, Turice-Eleven. See I. 34. 11. The Ever-
Truthful: the Sun, whose approach is heralded by the Asvius.
the rigveda.
267
HtMN 11 ,]
Accepting this our worship and libation, 0 Asvins bright with
fire, drink ye the Soma,
3 Asvins, that work of yours deserves our wonder,—the Bull of
heaven and earth and air’s mid region;
Yea, and your thousand promises in battle,—to all of these
come near and drink beside us.
4 Here is your portion laid for you, ye Holy: come to these
songs of ours, 0 ye Nasatyas.
Drink among us the Soma full of sweetness, and with your
powers assist the man who worships.
HYMN' X. ^ Visvedevas.
He whom the priests in sundry ways arranging the sacrifice,
of one accord, bring hither,
Who was appointed as a learned Brkhman,—what is the sacri¬
fice's knowledge of him?
2 Kindled in many a spot, still One is Agni; Surya is One
though high o’er all he shineth.
Illumining this All, still One is Ushas, That which is One
hath into All developed.
3 The chariot bright and radiant, treasure-laden, three-wheeled,
with easy seat, and lightly rolling,
Which She of Wondrous Wealth was born to harness,—this
car of yours I call. Drink what remaineth.
HYMN Xr. Indra-Varuna.
In offerings poured to you, 0 Indra-Varuna, these shares of
yours stream forth t o glorify your state.
Ye haste to the libations at each sacrifice when ye assist the
worshipper who sheds the juice.
2 The waters anl the plants, 0* Indra-Varuna, had efficacious
vigour, and attained to might:
3 The Bull: the Sun, whom, as his heralds and revealers, they may be said
to have created. Thousand promises: * a characteristic periphrasis for the
Maghavans, or wealthy nobles/—Ludwig.
1 The hymn appears to consist of unconnected fragments, and the purport
of this stanza is not obvious.
3 She of Wondrous Weatlh : Ushas or Dawn. Was horn io harness; or, as
Prof. Cowell translates : ‘At whose yoking the Dawn was bom.’ The chariot
of the Asvins precedes that of the Dawn.
2 The waters and the plants: used in sacrifice ; the Soma-plan ta and the
water employed in preparing the juice for libation. The meauing of the
stanza seems t<> be : although you are far away in the most distant firmament,
our libations have had power to attract you. Regard us only : the godless
man is unworthy of your consideration even as an enemy.
268 THE RIGVEDA. [ VALAKHJL7A .
Ye who have gone beyond the path of middle air,—no godless
man is worthy to be called your foe.
3 True is your Krisa’s word, Indra and Varuna: The seven holy
voices pour a wave of meath.
For their sake, Lords of splendour I aid the pious man who,
unbewildered, keeps you ever in his thoughts.
A Dropping oil, sweet with Soma, pouring forth their stream,
are the Seven Sisters in the seat of sacrifice.
These, dropping oil, are yours, 0 Indra-Vanma: with these
enrich with gifts and help the worshipper.
5 To our greftt happiness have we ascribed to these Two Bright
Ones truthfulness, great strength, ai$ majesty.
0 Lords of splendour, aid us through "the Three-times-Seven,
as we pour holy oil, 0 Indra-Varuna.
6 What ye in time of old, Indra and Varuna, gave Ttishis—re¬
velation, thought, and power of song,
And places which the wise made, weaving sacrifice,—these
through my spirit’s fervid glow have I beheld.
7 0 Indra-Yaruna, grant to the wondiippers cheerfulness vpid
of pride, and wealth to nourish them.
Vouchsafe us food, prosperity, an<J progeny, and lengthen out
our days that we may see long life.
3 The seven holy voices: the voices of the seveii priests or sacred bards.
^ e c IX. 103. 3. A wave of meath; ‘astream of honey.’—Cowell.
4 The Seven Sisters: ‘sister-streams of the Soma.’—Cowell.
5 The Three-times-Seven: perhaps the Maruts, thrice-scven being used in¬
definitely for a larger number consisting of troops of seven. Bee I. 133. 6.
6 Revelation: srutam: that which wns heard (from Ahe beginning); sacred
knowledge. ‘Fame.’—Cowell. Places: perhaps, as Ludwig suggests, homes
in the world to come, which the wise Kishis have prepared for themselves by’
performing sacrifice here below. Through my spirit's fervid glow: t&pasd:
according to Grassmann and Cowell, this tdpas means ‘the holy austerities 1
of the Itisliis, and not the sacred fervour of the seer of the hymn. I have
followed Ludwig.
BOOK THE NINTH.
HYMN X, Soma Pavam&na.
In' sweetest and most gladdening stream flow pure, 0 Soma,
on thy way,
Pressed out for Indra, for his drink.
2 Fiend-queller, Friend of all men, he hath with the wood at¬
tained unto
His place, his iron-fashioned home.
3 Bo thou best Vritra-slayer, best grantor of bliss, most liberal :
Promote our wealthy princes’ gifts.
4 Flow onward with thy juice unto the banquet of the Mighty
Gods :
Flow hither for our strength and fame.
5 0 Inclu, we draw nigh to thee, with this one object day by day :
To thee alone our prayers are said.
6 By means of this eternal fleece may Surya’s Daughter purify
Thy Soma that is foaming forth.
7 Ten sister maids of slender form seize him within the press
and hold
Him firmly on the final day.
8 The virgins send him forth ; they blow the skin musician¬
like, and fuse
The triple foe-repelling meath,
i Nearly all the hymns of this Book are addressedjto the deified Soma juice,
! or to Soma, or Indu, thejMoon, who as containing the celestial nectar, the drink
of the Gods, is identified with the Soma-plant and its exhilarating juice. As
i the Moon-God pours down his ambrosial:' r - d. 1 - J-1 - ■ sieve of heaven, he is
addressed and worshipped as Pavamilua " 1 1 . ' represented by the
Soma juice as it undergoes purification by flowing through the wool which
is used as a filter or strainer. See Muir, 0 . S, Texts, V. 258 sqq., Hillebrandfc,
Veclische Mt/ihologie, I, 385 sqq., and Max Muller, Chips, IV. 353—367. But cf«
Oldonberg, Religion des Veda , 5P9—612.
•1 Flow pure : pdvasva: i purify thyself.’--Ludwig.
2 With the loood: some wooden vessel or implement, perhaps the sruva or
dipping-spoon. Iron-fashioned home; receptacle that has been hammered or
formed with a tool of di/as, iron or other metal. It is nob clear what vessel is
intended.
6 S&rytt's Daughter : Sradd lift or Faith. See 8 ttapatha-Brdhmana, XII, 7.
3. n.
7 Ten sister maids: the priest’s fingers. The final day: on which the Soma
is effused.
8 Virgins: the unwedded ones: the fingers. Musician-like: or, as men
blow a bagpipe ; but the meaning of bdhurdm and the second half-line is nob
clear. * They seize it glittering like a water-skin,’—Wilson.
270 THE HYMNS OF [BOOK IX,
9 Inviolable milch-kin© round about him blend, for Indra’s drink,
The fresh young Soma with their milk,
10 In the wild raptures of this draught, Indra slays all the
Vritras : he,
’The Hero, pours his wealth on us.
HYMN II. Soma PavamAna,
Soma, flow on, inviting Gods, speed to the purifying cloth :
Pass into Indra, as a Bull.
2 As mighty food speed hitherward, Indu, as a most splendid
Steer:
Sit in thy place as one with strength.
3 The well-loved meath was made to flow, the stream of the
creative juice:
The Sage drew waters to himself.
4 The mighty waters, yea, the floods accompany thee Mighty One,
When thou wilt clothe thee with the milk.
5 The lake is brightened in the floods. Soma, our Friend,
heaven’s prop and stay,
Falls on the purifying cloth.
6 The tawny Bull hath bellowed, fai.v as mighty Mitra to behold:
He shines together with the Sun.
7 Songs, Indu, active iii their might are beautified for thee,
wherewith
Thou deckest thee for our delight.
8 To thee who givest ample room we pray, to win the joyous
draught:
Great are the praises due to thee.
9 Indu, as Indra’s Friend, on us pour with a stream of sweet¬
ness, like
Parjanya sender of the rain.
10 Winner of kine, Indu, art thou, winner of heroes, steeds, and
strength :
Primeval Soul of sacrifice.
3 The Sage: the Soma. Waters: with which the stalks of the plant are
sprinkled.
5 The lake: the Soma juice.
6 The tawny Bull: ‘ the golden-hued showerer of blessings. *—Wilson. The
strong greenish-yellow Soma juice. Hath bellowed; an exaggerated expression
for the sound made by the juice as it drops, but in keeping with its represent**
ation as a bull.
9 Like Parjanya: enriching and blessing us as the rain-cloud fertilizes the
giound.
HYMN 4 .]
TEE R1GVEDA.
m
HYMN II T. Soma Pavam&ng.
Here present this Immortal God hies, like a bird upon her
wings.
To settle in the vats of wood.
2 This God, made ready with the hymn, runs swiftly through
the winding ways,
Inviolable as he flows.
3 This God while flowing is adorned, like a bay steed for war,
by men
Devout and skilled in holy songs.
4 He, like a warrior going forth with heroes, as he flows along
Is fain to win all precious boons.
5 This God, as he is flowing on, speeds like a car and gives his gifts :
He lets his voice be heard of all.
6 Praised by the sacred bards, this God dives into waters, and
bestows
Rich gifts upon the worshipper.
7 Away he rushes with his stream, across the regions, into
heaven,
And roars as he is flowing on.
8 While flowing, meet for ^sacrifice, he hath gone up to heaven
across.
The regions, irresistible.
9 After the way of ancient time, this God, pressed out for
Deities,
Flows tawny to the straining-cloth.
10 This Lord of many Holy Laws, even at his birth engendering
strength, *
Effused, flows onward in a stream.
HYMN IV. Soma Pavam&na.
0 Soma flowing on thy way, win thou and conquer high re¬
nown y
And make us better than we are.
1 The vats of wood: dr&tidni : large wooden vessels, tubs or troughs, which
receive the Soma juice.
2 The winding ways: of the wool which forms the strainer.—Ludwig.
‘ Rushes against the enemies/—Wilson.
6 Dives into waters ; called vasativaryabt, with which the stalks of the Soma-
plant are sprinkled.
9 Pressed out for Deities: the Soma juice being identified with the Amrit
or nectar, the drink of the Gods, contained in the Moon.
1 Better than we are: or, happier than we are*
272 TEE HYMNS OF [BOOK IX.
2 Win thou tlie light, win heavenly light,' and, Soma, all feli¬
cities ;
And make us better than we are.
3 Win skilful strength and mental power. 0 Soma, drive away
our foes;
And make us better than we are.
4 Ye purifiers, purify Soma for Indra, for his drink :
Make thou us better than we are.
5 Give us our portion in the Sun through thine own mental
power and aids;
And make u-s better than we are.
6 Through thine own mental power and aid long may we look
upon the Sun;
Make thou us better than we are.
7 Well-weaponed Soma, pour to us a stream of riches doubly
great;
And make us better than we are.
8 As one victorious, unsubdued in battle pour forth wealth to us;
And make us better than we are.
9 By worship, Pavamkna! men have strengthened thee to prop
the Law:
Make thou us better than we are.
10 0 Indu, bring us wealth in steeds, manifold, quickening all
life;
And make us better than we are.
HYMN Y. Aprts.
Enkindled, Pavamana, Lord, sends forth his light on every side
In friendly show, the bellowing Bull.
2 He, Pavamana, Self-produced, speeds onward sharpening his
horns:
He glitters through the firmament.
3 Brilliant like wealth, adorable, with splendour PavamS.ua
shines,
Mightily with the streams of meath.
4 Purifiers: priests whose business is to purify the juice. Make thm • 0
Soma
9 ^ P]'°P tye Ira W : vidharmmi: ‘ for their own upholding.’—Wilson.
‘ aU^rwching 1 ^VVilscm '* V( ^ yam ** ex P liiined SSyana as a sarvagdmhum :
In this Apr! hymn attributes of Agni are transferred to Soma Pavam&na.
8ambd f^ : . properly applicable to Agni. Thebellowinq
* he showerer ot blessings, uttering a loud sound. 1 ’—Wilson. 9
% Self -produced; Tmiln&p&t; properly a name of Agni ; here, the Moon.
HYMN 6 .]
THE HIG VEDA.
m
4 The tawny Pavam&na, who strews from of old the r grass with
might,
Is worshipped, God amid the Gods.
5 The golden, the Celestial Poors are lifted with their frames
on high,
By Pavamana glorified.
6 With passion Pavamana longs for the great lofty Pair, well-
formed,
Like beauteous maidens, Night and Dawn.
7 Both Gods who look on men I call, Celestial* Heralds : Jndra’s
Self
Is Pavamina, yea, the Bull.
S' This, Pavamana’S sacrifice, shall the three beauteous Goddes¬
ses,
Sarasvati and Bharati and Ila, Mighty One, attend.
9 I summon Tvashtar hither, our protector, champion, earliest-
born,
Indu is Indra, tawny Steer; Pavamana is Prajapati.
10 0 PavamAna, with the meath in streams* anoint Yanaspati,
. The ever-green, the golden-hued, refulgent, with a thousand
boughs. ^
11 Come to the consecrating rite of Pavamana, all ye Gods,—
Yayu, Surya, Brihaspati, Indra, and Agni, in accord.
HYMN YL Soma Pavamana.
Soma, flow on with pleasant stream, a Bull devoted to the Gods,
Our Friend, unto the woollen sieve.
2 Pour hitherward, as Indra’s Self, Indu, that gladdening
stream of thine,
And send us coursers full of strength.
3 Flow to the filter hitherward, pouring, that ancient gladden¬
ing juice,
.* Streaming forth power and high renown.
4 Hither the sparkling drops have flowed, like waters down a
steep descent:
■ They have reached Indra purified.
5 The Celestial Doors: the doors of the hall of sacrifice are here identified
with the portals of the east through which light comes into the world. See
II; 3. 5.
7 Celestial Heralds: seel. 13.8. Indra’s Self: indrah here is- explained
by S&yana as = dtptah ; ‘radiant.’—Wilson.
10 Vanasjpati : the sacrificial state.
11 The consecrating rite: svsth&kriiim: oblation accompanied with the
utterance of the sacred formula Sv&M.
18
[BOOK IX.
m TMM BY Mm OK
■5 Whom, having passed the filter, ten dapxeg cleanse, as J twer@
a vigorous steed,
While he disports him in the wood,-—*
fi The steer-strong juice with milk pour forth, for feast and
service of the Gods,
f ^-To him who bears away the draught.
7 Effused, the God flows onward with his stream to Indra, to
the God,
So that his milk may strengthen him*
8 Soul of the sacrifice, the juice effused flows quickly on : he
keeps
His ancient wisdom of a Sage.
$ So pouring forth, as Indra’s Friend, strong drink, best Glad-*
dener ! for the feast,
Thou, even in secret, storest hymns.
HYMN VII, Soma Pavara&na.
Forth on their way the glorious drops have flowed for main¬
tenance of Law,
Knowing this sacrifice’s course.
2 Down in the mighty waters sinks the stream of meath, most
excellent, ' »
Oblation best of all in worth.
3 About the holy place, the Steer true, guileless, noblest, hath
sent forth
Continuous voices in the wood.
4 When, clothed in manly strength, the Sage flows in celestial
wisdom round,
The Strong would win the light of heaven. '
5 When purified, he sits as King above the hosts, among his folk,
What time the sages bring him nigh.
5 Whom: relative to juico in the following stanza. Ten dames: the fingers.
The wood: the vat or trough.
0 To him who bears away the draught ; to Indra, Others take hhardya to
mean { for .strength or prowess in battle/
9 Even in secret: wisdom lies hidden in the Soma, and cannot be recog¬
nized until one drinks the juice.—Ludwig.
2 The mighty waters : the holy waters called vasatiraryah,
3 In the wood; according to Sayaua, vane here udake, in the water. The
stanza'is very difficult, and I am unable to offer a satisfactory translation.
4 The Strong ; Indra, ‘ Then the mighty (Indra) in heaven is eager to
repair to the oblation/—Wilson. /
5 Above the hosts, among his folic ; or, as preferred by Prof, Ludwig in his
Commentary, above the contending tribes or people (vteah).
HYMN 8.] THE RIGVELA. 275
6 Dear, golden-coloured, in the fleece he sinks, and settles in
the wood :
The Singer shows his zeal in hymns.
7 He goes to Indra, Vayu, to the Asvins, as his custom is,
With gladdening juice which gives them joy.
8 The streams of pleasant Soma flow to Bhaga, Mitra-Varuna,—
Well-knowing through his mighty powers.
9 Gain for us, 0 ye Heaven and Earth, riches of meath to win
us wealth :
Gain for us treasures and renown.
HYMN VIII. # Soma Pavam&n’a.
Obeying Indra’s dear desire these Soma juices have flowed
forth,
Increasing his heroic might.
2 Laid in the bowl, pure-flowing on to Vayu and the Asvins,
may
■ These- give’ ns great heroic strength.
3 Soma, as thou art purified, incite to bounty Indra/s heart,
To sit in place of sacrifice.
4 The ten swift fingers deck thee forth, seven ministers impel
thee on *.
The sages have rejoiced in thee.
5 When through the filter thou art poured, we clothe thee with
a robe of milk
To be a gladdening draught for Gods.
6 When purified within the jars, Soma, bright red and golden-
hued,
Hath clothed him with a robe of milk.
7 Flow on to us and make us rich. Drive all our enemies away.
0 Indu, flow into thy Friend.
8 Send down the rain from heaven, a stream of opulence from
earth. Give us,
0 Soma, victory in w r ar.
9 May we obtain thee, Indra’s drink, who viewest men and
findest light,
Gain thee, and progeny and food.
8 Well-knowing, through his mighty powers: that is, the streams that,
through the power of Soma, know the way they should go. ‘ The worshippers
knowing its (virtues are rewarded) with happiness.’—Wilson.
7 Flow on to us and make us rich : or, * Flow to us wealthy,worshippers/
Thy Friend ; Indra. Cf. IX. 2. L
[BOOK IX.
27 TEE IIYM‘NS OP
HYMN IX. Soma Pavarafttfa,
The Sage of Heaven whose heart is wise, when laid between
both hands and pressed,
Sends us delightful powers of life.
2 On, onward to a glorious home; dear to the people void of
guile,
With excellent enjoyment, flow:
3 He, the bright Son, when born illumed his Parents who had
sprung to life,
Great Son great Strengthened of Law.
4* Urged by the seven devotions he liatli stirred the guileless
rivers which
Have magnified the Single Eye.
5 These helped to might the Youthful One, high over all, invin¬
cible,
Even Indu, Indra! in thy law.
6 The Immortal Courser,, good to draw, looks down upon the
Seven: the fount
Hath satisfied the Goddesses.
.7 Aid us in holy rites, 0 Man : 0 Pavarmna, drive away
Hark shades that must be met in fight.
8 Make the paths ready for a hymn newer and newer evermore:
Make the lights shine as erst they shone.
9 Give, Pavamana, high renown, give kine and steeds and hero
sons :
Win for us wisdom, win the light.
HYMN X. Soma Pavam&na.
•
Like cars that thunder on their way, like coursers eager for
renown,
Have Soma-drops flowed forth for wealth.
% Forth have they rushed from holding hands, like chariotsf
that are urged to speed,
Like joyful songs of singing-men.
I The Sage of Heaven : the Soma. Both hands: naptybh': literally, two
granddaughters. According to S&yana, two boards used in pressing the Soma
are intended. See Cowell’s note in Wilson’s Translation.
3 J3is Parents : mdtard; literally, his two mothers ; Heaven and Earth.
£ Seven devotions; practised in the preparation of the Soma. S&yana Calces
sapta with nadi/ah; 'gladdens the seven guileless rivers.’—Wilson.’ Single
Bye: Soma, the Moon.
- 6 Courser: the flowing Soma. The Seven; rivers. The fount: 'Full, as a
wfell, lie has'satisfied the divine'stream’s.’—Wilson.
7 0 Man: manly Soma, ' ■ “
MYMN 11 .] TBE RIGYEBA. 277
3 The Somas deck themselves with milk, as Kings are graced
with eulogies,
And, with seven priests, the sacrifice.
4 Pressed for the gladdening draught, the drops flow forth abund¬
antly with song,
The Soma juices in a stream,
5 Winning Vivasv&n’s glory and .pi’oducing Morning’s light, the
Suns
Pass through the openings of the cloth.
6 The singing-men of ancient time open the doors of sacred
songs— #
Men, for the mighty .to accept.
7 Combined in close society sit the seven priests, the brother¬
hood,
Filling the station of the One.
8 He gives us kiuship with the Gods, and with the Sun rnnitea
our eye:
The Sag.e’s offspring hath appeared.
9 The Sun with his dear eye beholds that quarter of the heav¬
ens which priests ;
Have placed within the sacred cell.
HYMN XI. Soma Pavam&na,
Sing forth .to Indu, 0 ye men, to him who now is purified,
Fain to pay worship to the Gods.
:5 The‘Suns -: so called as being creators of the light': ‘ the eun-bright
juices.’—Wilson. Vivasvdn: the morning Sun.
6 Men, for the mighty to accept: c ;men, offerers of Soma;’ according to
S&yana.
7 The seven priests: the adhvaryus who bring the water with which the
stalks of the Soma-plants are sprinkled. The One ; .Soma.—S&yana.
8 He ■ ' ■ •. ■ 7 ’’ *- *’ Gods: I follow Prof. Pischel’s interpretation
of this \ ..; unites our navel with the navel of the Gods,
our eye wnn one aim, wias is, he brings us into union with the Gods in
heaven.’— Vedische Stitdien , I, 3 p. 69. 4 1 take into my navel the navel of the
sacrifice [the Soma], * —Wilson. ‘He [Sonia] as kinsman has brought us a
kinsman [Surya].’—Ludwig. The Sage's offspring: a periphrasis for the Sage
himself, that is, Soma.—Ludwig.
9 This stanza is very obscure. I have adopted Benfey’s explanation w&o
' here follows an occasional interpretation of div or dyulolca , given by the
Scholiast, which identifies it with >the dronalcalam or large Soma- trough. He
takes it as .meaning that the Sun looks towards the place where the-Soma .lies
while it is pressed.S&yana seems to interpret this verse as meaning that
Indra views the Soma with afteotion even after it has been drunk by the
priests [fixed in the heart].’—Cowell, in Wilson’s Translation,
278 TUB HYMNS OF [BOON /X
2 Together with thy pleasant juice the Atharvana have com*
mingled milk,
Divine, devoted to the God.
3 Bring, by thy flowing, weal to kine, weal to the people, weal
to steeds,
Weal, 0 thou King, to growing plants.
4 Sing a praise-song to Soma brown of lme, of independent might,
The Red, who reaches up to heaven.
5 Purify Soma when effused with stones which hands move
rapidly,
And pour the sweet milk in the meath.
6 With humble homage draw ye nigh; blend the libation with
the curds*.
To Indra offer Indu up.
7 Soma, foe-queller, chief o’er men, doing the will of Gods,
pour forth
Prosperity upon our kine.
8 Heart-knower, Sovran of the heart, thou art effused, 0 Soma, that
Indra may drink thee and rejoice,
0 0 Soma Pavamana, give us riches and heroic strength,—
Indu ! with Indra for ally.
HYMN Xlt. Soma Pavamftna,
To Indra have the Soma-drops, exceeding rich in sweets, been
poured,
Shed in the seat of sacrifice.
2 As mother kine low to their calves, to Indra have the sages
called,
Called him to drink the Soma juice.
3 In the stream’s wave wise Soma dwells, distilling rapture, in
his seat,
Resting upon a wild-cow’s hide.
4 Far-sighted Soma, Sage and Seer, is worshipped in the central
point
Of heaven, the straining-cloth of wool.
2 The Atharvans : tlie priests, who perform the duties of the Adbvaryus.
3 Bing: the usual designation of Soma in the Br&hmana.
4 The Bed: kad&chidarunavarndya; ‘ sometimes red-coloured/—S&yana.
3 In the stream's wave: in the water with which the stalks are sprinkled.
Upon a wild-cow's hide: this, which is Benfey’s explanation of gaurt, seems
to he borne out by g6r adhi tvachi , upon the ox-hide, of IX. 101. 11.
S&yana’s interpretation is different; * to a chant in the middle tune.’ — Wilson.
i Of heaven ; divah : see IX. 10. 9, and note.
FtYM.V 13 .]
TMF }UQVFDA.
27 $
5 In close embraces Indu holds Soma when poured withiu the
jars,
Aud on the purifying sieve.
6 Intlu sends forth a vo'ce on high to regions of the sea of air,
Shaking the vase that drops with me&th,
7 The Tree whose praises never fail yields heavenly milk among
■ our hymns,
Urging men’s generations on.
8 The Wise One, with the Sage’s stream, the Soma urged to
speed, flows on
To the dear places of the sky. ^
9 G Pavam&ua, bring us wealth bright with a thousand splen¬
dours, yea,
0 Indu, give us ready help.
HYMN XIII, Soma Pavainin*.
Passed through the fleece in thousand streams the Soma,
purified, flows on
To Indra’s, Vayu’s special place.
2 Sing forth, ye men who long for help, to PavamAna,to the Snge,
Effused to entertain the Gods.
8 The Si>ma-dt*Gps with thousand powers are purified for victory,
Hymned to become the feast of Gods.
4 Yea, as thou flowest bring great store of food that we may
win the spoil:
Indu, bring splendid manly might.
*5 May they in flowing give us wealth in thousands, and heroic .
power,—
These Godlike Soma-drops effused.
5 Indu holds Soma: ‘the deity seems to be thus opposed to the mei'e
plant.’—Cowell’s note Ludwig suggests that Indu here m\y be the Moon,
as the time of important liturgical ceremonies depends upon the Moon’s
phases. So also Hillebrandt, Y. M. } I., p. 316.
6 To regions of the sea of air: or samtdrdsya hrre may mean, of the sea
or water into which the Soma juice falls. Shaking: or, perhaps, stirring
(with joy). I Vic vase: kdsam: the drona/calam, the large wooden vessel for
holding the juice. According to SAyana, who-»e interpretation I have followed
in the first line. Jcdsam here means the cloud.
7 The Tree: Soma. Men's generations: sacrificial seasons, according to
S&yana -
1 fndra’s , Vdyu’s special place: the vessels especially prepared to hold
libations intended for Indra and V&yu.
3 For victory: vftjas&taye: 1 for the attainment of food.’—Wilson. So
S&yaua in stanzas 3 and 4 ; but in 6 the word is explained by mngrdmdya,
to battle, in the first clause where lie inserts it after kigdnflh t urged, and by
annaldbhdya t for the attainment of food, in the second clause.
THE HYMNS OF ' [BOOK IN,
A Like coursers by their drivers urged, they -were poured forth,
for victory,
Swift through the woollen straining-cloth.
7 Noisily flow the Soma-drops, like miloh-kine lowing to their
calves:
They have ran forth from both the hands.
8 As Gladdener whom Indra loves, 0 Pavam&na, with a roar
Drive all our enemies away.
9 0 Pavamanas, driving off the godless, looking on the light,
Sit in the place of sacrifice.
- HYMN XIY. Soma Pavam&na.
HbposinGt on the river’s wave the Sage hath widely flowed
around,
Bearing the hymn which many love.
2 When the Five kindred Companies, active in duty, with the
song
Establish him, the Powerful,
3 Then in his j nice whose strength is great, have all the Cods
rejoiced themselves,
When he hath clothed him in the milk.
4 Freeing himself he flows away, leaving his body’s severed limbs.
And meets his own Companion here.
5 Be by the daughters of the priest, like a fair youth, hath been
adorned,
Making the milk, as ’twere, his robe.
A O’er the fine fingers, through desire of milk, in winding course
he goes,
And utters voice which he hath found. r
7 The nimble fingers have approached, adorning him the Lord
of Strength :
They grasp the vigorous Courser’s back.
8 With a roar: making a loucl noise in dropping.
1 On the river's wave: in the vasativart waters, which are used to sprinkle
the stalks Bearing the hymn ; Prof. Gfelduer explains this as meaning, { Bear¬
ing away th« much coveted prize,’ Soma being regarded as a courser or race¬
horse. ^ See Veclische Studien , L, p. 120.
2 Five kindred Companies : referring, probably, to some sacrifice instituted
in common by representatives of the five Aryan tribes.
4 His own Companion: Indra. He meets : this (sangato hhavati) is Sdyana’s
explanation of s hnjighnate ; but it is not easy to see how the word can bear
this signification.
5 Daughters : or granddaughters ; the fingers.
6 Which he hath found : 1 which the worshipper recognizes.’——Wilson.
HYMN 16;] THE MOV EVA. 281
§ Comprising all the treasures that are in the heavens and on
the earth,
Come, Soma, as our faithful Friend,
HYMN XY. Soma Favam&na#
Through the fine fingers, with the song, this Hero comes with
rapid cars.
Going to Indra’s special place,
2 In holy thought he ponders much for the great worship of
the Gods,
Where the Immortals have their seat.
3 Like a good horse is he led put, when on the path that shines
with light
The mettled steeds exert their strength.
4 He brandishes his horns on high, and whets them, Bull who
leads the herd,
Doing with might heroic deeds.
5 He moves, a vigorous Steed, adorned with beauteous rays of
shining gold,
Becoming Sovran of the streams.
6 He, over places rough to pass, bringing rich treasures closely
packed,
Descends into the reservoirs.
7 Men beautify him in the vats, him worthy to be beautified,
Him who brings forth abundant food.
8 Him, even him, the fingers ten and the seven songs make
beautiful,
Well-weaponed, best of gladdeners.
* HYMN XYI. Soma Pavam&na.
The pressers from the Soma-press send forth thy juice for
rapturous joy:
The speckled sap runs like a flood.
1 ImdrtCs special place: f Indra’s abode.’—Wilson. In Hymn XIII. 3,
nishh'itam is explained by S&yana as the vessel prepared and set apart.
.3 Like a good horse: .the text has only Mtdh which may mean either good
.or placed. ‘ Placed (in the cart) he is brought.'—Wilson.
4 Horns: cf. IX. 5. 2.
5 Rays of shining gold : as the Moon.
6 Places rough to pass: the wool of the strainer. S&yana gives a totally
different explanation of this stanza. .See Wilson’s Translation. I have follow¬
ed Prof. Ludwig.
8 Seven songs: the songs of the seven priests.
1 From the Soma-press : onydh, ablative dual of onl, signifying apparently
an implement or a vessel, consisting of two pieces, used in the preparation
282 THE HYMNS OF [BOOK IX,
2 With strength we follow through the sieve him who brings
might and wins the kine,
Enrobed in water with his juice.
3 Pour on the sieve the Soma, ne'er subdued in waters, waterless,
And make it pure for Indra's drink.
4 Moved by the purifier’s thought, the Soma flows into the sieve :
By wisdom it hath gained its home.
5 With humble homage, Indra, have the Soma-drops flowed forth
to thee,
Contending for the glorious prize.
6 Purified in <his fleecy garb, attaining every beauty, he
Stands, hero-like, amid the kine.
7 Swelling, as ’twere, to heights of heaven, the stream of the
creative juice
Falls lightly on the cleansing sieve.
8 Thus, Soma, purifying him who knoweth song mid living men,
Thou wanderest through the cloth of wool.
HYMN- XVII. Soma Pavam&ua,
Like rivers down a steep descent, slaying the Vritras, full
of zeal, #
The rapid Soma-streams have flowed.
2 The drops of Soma juice effused fall like the rain upon the
earth :
To Tndra flow the Soma-streams.
3 With swelling wave the gladdening drink, the Sonia, flows
into the sieve,
Loving the Gods and slaying fiends.
4 It hastens to the pitches, poured upon the sieve it waxes
strong
At sacrifices through the lauds.
5 Soma, thou shinest mounting heaven as ’twere above Fght's
triple realm,
And moving seenTst to speed the Sun.
of the Soma-juice. The word is said to be employed to denote, metapliori*
cally, heaven and earth. 1 They who express thee, the juice of heaven and
earth.’—Wilson.
3 Waterless: clnaptam, which S4yana explains by an&plam, not reached,
or overtaken, by enemies. The meaning is not clear,
4 Its home: in the large wooden vessel called dronakalam.
5 Contending for the glorious prize: like race-horses. ‘ Giving thee vigour
for the great confliot.’—Wilson,
’’ 5 Addressed to Soma as the Moon.
HYMN 19.] THE RIO VEDA ' 283
6 To him, the head of sacrifice, singers and bards have sung.
their songs,
Offering what he loves to see.
7 The men, the sages with their hymns, eager for help, deck thee
strong steed,
Deck thee for service of the Gods.
8 Flow onward to the stream of meath: rest efficacious in
thy home,
Fair, to be drunk at sacrifice.
HYMN XVIII. Soma Pavam/ina.
Thou, Soma, dweller on the hills, effused, hast flowed into
the sieve :
All-bounteous art thou in carouse.
2 Thou art a sacred Bard, a Sage ; the meath is offspring of
thy sap :
All-bounteous art thou in carouse.
3 All Deities of one accord have come that they may drink
of thee:
All-bounteous art thou in carouse.
£ He who containeth in his hands all treasures much to be
desired :
All-bounteous art thou in carouse.
5 Who milketh out this mighty Pair, the Earth and Heaven,
like mother kine :
All-bounteous art thou in carouse.
6 Who in a moment mightily floweth around these two world-
halves : *
All-bounteous art thou in carouse.
7 The Strong One, being purified, hath in the pitchers cried
aloud :
All-bounteous art thou in carouse.
HYMN XIX. Soma PavamAna.
0 Soma, being purified bring us the wondrous treasure, meet
For lauds, that is in earth and heaven.
6 The head of sacrifice: the most important element of the ceremony.
According to S&yana, at the head, that is, on the last and most important day
of the effusion of the Soma juice. Offer inf/ what he loves to see: s entertaining
affection for him the all-beholding/—Wilson.
8 Meath : or honey. In thy home: in the dronahalasa ,
1 Dweller on the hills : * pressed between the stones/—Wilson.
.2&4 THE HYMMS OF IBOOK 7X
2 For ye Twain, Indra, .Soma, are Lords of the light, Lords of
the kine:
Great Rulers, prosper ye our .songs.
3 The tawny Steer, while cleansed among the living, bellowing
on the grass,
Hath sunk and settled in his home.
4 Over the Steer’s productive flow the sae.red -songs were
resonant,
The mothers of the darling Son.
5 Hath he not, purified, impregned the kine who long to meet
their Lol'd,
The kine who yield the shining milk ?
6 Bring near us those who stand .aloof; strike fear into our
enemies:
0 Payam&na, find us wealth.
7 Soma, bring down the foeman’s might, his vigorous strength
and vital power,
Whether he be afar or near.
HYMD7 XX. Soma PavamAna,
Fobt# through the >straining-olOth the Sage flows to the
banquet of the Gods,
Subduing all our enemies.
’2 For he, as Pavamana, sends thousandfold treasure in the
shape
Of cattle to the singing-men.
3 Thou -graspest -aid things with thy mind, -and purifiest thee
with thoughts :
As such, 0 Soma, find us fame.
4 Pour lofty glory on us, send sure riches to our liberal lords,
Bring food to those who sing thy praise.
5 As thou art cleansed, 0 Wondrous Steed, 0 Soma, thou hast
entered, like
A pious King, into the songs.
6 He, Soma, like a courser in the floods invincible, made clean
With hands, is resting .in the jars.
4 .Hymns are sang over the Soma-stream, and are called -mothers of the
precious juice because it is prepared while they are sung.
5 The kine: the vasativarl waters which long to mingle with the Soma,
5 Steed: vahne: ‘ bearer (of our offerings).’—Wilson.
6 Like a courser: 1 the bearer (of oblations)’.'*—Wilson.
iFtMN 22 .] !THE RIG VEDA .
285 *
7 Disporting, like a liberal chief, thon goest, Soma, to thesiev^,..
Lending the laud a Hero’s strength.
HYMN XXI. SomftPftvamAna.
To Indra flow these running drops, these Sonias frolicsome in
mood.
Exhilarating, finding light;
2 Driving off foes, bestowing room upon the presser, willingly
Bringing their praiser vital force.
3 Lightly disporting them, the di'ops flow to one common reservoir,
And fall into the river’s wave. r
A These Pavam&nas have obtained all blessings much to be desired,
Like coursers harnessed to a car.
5 With view to us, 0 Soma-drops, bestow his manifold desire
On him who yet hath given us naught.
6 Bring us our wish with this design, as a wright brings his new-
wrought wheel:
Flow pure and shining with the stream.
7 These drops have cried with resonant voice : like swift Bteeds
they have run the course,
And roused the good map’s hymn to life.
HYMN XXII. Soma Pavamfam.
These rapid Soma-streams have stirred themselves to motion
like'string steeds,
Like cars, like armies hurried forth.
2 Swift as wide winds they lightly move, like rain-storms of.
Par j any a, like
The flickering flames of burning fire.
3 These Soma juices, blent with curds, purified, skilled in sa¬
cred hymns,
Have gained by song their hearts’ desire.
A Immortal, cleansed, these drops, since first they flowed, have
never wearied, fain
. To reach the region and the ir paths. __
7 Chief : S&yana explains makhah by ddntim, gift.
5 This stanza is obscure, and S&yana’s commentary is imperfect. It seems
thdt the Soma-drops are prayed to enrich the institutor of the sacrifice who
has not as yet rewarded the priests.
7 Run tKt c outsb : reached the dvonhlccilcisct.
3 By song: vvptt: by knowledge, according to S&yana. The Bt. Petersb.
Diet, explains vip as-the twigs (cf. vepres) which form the bottom of
funnel and support the filtering-cloth/—Cowell, m WilsdH s Translation.
TNM HYMNS OF
S86
[BOOH IX*
* 5 Advnncing they have travelled o'er the ridges of the earth
and heaven,
And this the highest realm of all.
6 Over the heights have they attained the highest thread that
is spun oat,
And this which must he deemed most high.
7 Thou, Soma, holdest wealth in kine which thou hast seized
from niggard churls:
Thou calledst forth the outspun thread.
HYMN XXIII. Soma Pavamftna,
Swift Soma®drops have been effused in stream of meath, the
gladdening drink,
For sacred lore of every kind.
2 Hither to newer resting-place the ancient Living Ones are
come.
They made the Sun that he might shine.
3 0 Pavamana, bring to us the imsaorifioing foemail's wealth,
And give us food with progeny.
4 The living Somas being cleansed diffuse exhilarating drink,
Turned to the vat which drips with meath.,
5. Soma flows on intelligent, possessing sap and mighty strength,
Brave Hero who repels the curse.
6 For Indra, Soma ! thou art cleansed, a feast-companion for
the Gods :
Indu, thou fain wilt win us strength.
7 When he had drunken draughts of this, Indra smote down
resistless foes :
Yea, smote them, and shall smite them still!
HYMN X\[V. Soma Pavam&na.
Hitherward have the Somas streamed, the drops while they
are purified :
^ When blent, in waters they are rinsed.
6 Or, 'Streams rushing down have filled the threads, most excellent, spread
out beneath'; that is, the threads of J1 ' ■. . See note in Wilson.
According to S&yana * the .thread ’ it : : . ■ this which must be
pe.ep.ied most high ’ may be, as Ludwig suggests, the place of sacrifice which
w also to be held holy. Wilson translates the second line*.—‘this rite ia
glorified thereby.’
7 From niggard churls: or from, the Papis, Thou calledst out the outspun
thread: thou hast called aloud at the outspread sacrifice.’—Wilson,
2 i\W resting-place: a newly-prepared place of sacrifice. The ancient
Living Ones ; the Soma-drops.
11YMN 25]
TEE RIG VEDA.
2S7
2 The milk hath run to meet them like floods rushing down a
precipice :
They'come to Indra, being cleansed.
3 0 Soma Pavamana, thou art flowing to be Indra’s drink :
The men have seized and lead thee forth.
4: Victorious, to be hailed with joy, 0 Soma, flow, delighting
men,
To him who ruleth o’er mankind.
5 Thou, Indu, when, effused by stones, thou runnest to the
filter, art
Ready for Indra’s high decree. *
6 Flow on, best Vyitra-slayer ; flow meet to be hailed with joyful
lauds.
Pure, purifying, wonderful.
7 Pure, purifying is he called the Soma of the meath effused.
Slayer of sinners, dear to Gods.
HYMN XXV. Soma Pavamana.
Green-hited ! as oue who giveth strength flow on for Gods to
drink, a draught
For Vayu and the Marut^host.
2 0 Pavamana, sent by song, roaring about thy dwelling-place.
Pass into Vayu as Law bids.
3 The Steer shines with the Deities, dear Sage in his appointed
home,
Foe-slayer, most beloved by Gods.
4 Taking each beauteous form, he goes, desirable, while purified,.
Thither where the Immortals sit.
5 To Indra Soma flows, the Red, engendering song, exceeding
wise,
The visitor of living men.
4 To him who ruleth o’er mankind: to Indra.
5 Ready for Indra’% high decree: Wilson, following S&yana, translates ;
f an ample portion for Indra’s belly/ See Bergaigne, La Religion V&diquc,
III. 210 ff., for the meaning of dMnian in the Rigveda.
2 Into Ydyu: into the vessel appropriated to V&yu. —Qftyana.
5 The Red: arvshdh ; here explained by Sftyana as = drochamdnah , shining
or radiant The visitor of living men: dyushdk; the meaning of this word
is uncerUm. The St. Petersburg Lexicon explains it as, conjointly with
men ; with human co-operation. Ludwig in his translation renders it by
‘dor den lebenden besucht/ who visits the living man ; but in his Comment¬
ary suggests that it may mean, during the whole of life. ‘Constantly/—.
Wilson,
TEE HYMNS OH
[BOOK IX.
6 Flow, best exhilarate, Sage, flow to the filter in a stream
To seat thee in the place of song.
HYMN XXVI. Soma Pavamdna.
The sages with the fingers’ art have dressed and decked* that
vigorous Steed
Upon the lap of Aditi.
2 The kine have called aloud 1 to him exhaustless with a thou¬
sand streams,
To Indu who supporteth heaven.
3 Him, nourisher of many, Sage, creative Pavamana, they
Have sent, by wisdom, to the sky.
4 Him, dweller with Vivasvan, they with use of both arms have
sent forth,
The Lord of Speech infallible.
5 Him, green, beloved, many-eyed, the Sisters with the pressing-
stones
Send down to ridges of the sieve.
6 0 Pavaihatia, Indu, priests hurry thee on to Indra, thee
Who aidest song and cheerest him.
HYMN XXVII. Soma PavamAna.
This Sage, exalted by our lauds, flows to the purifying cloth,
. Scattering foes as he is cleansed.
2 As giving power and winning light, for Indra and for V&yu he
Is poured upon the filtering-cloth.
3 The men conduct him, Soma, Steer, Omniscient, and the Head
of Heaven,
* Effused into the vats of wood.
6 Of song: arkdsya; archaniyasyendrasya, of the adorable Indra, accord¬
ing to Sftyana. Arka has two meanings in the Bigveda (1) song or hymn of
praise and (2) light or splendour. See Pischel, Vedische iStudien , X. pp. 23—26.
1 Aditi: the earth.
2 The bine: who supply the milk that is mixed with the Soma juice.
4 P' * ' ere the sacrifices Of both arms; bhiuijoh; accord¬
ing to " . ■ arms of the body. The St. Petersburg Lexicon
explains the word as meaning a sort of vice or implement for holding wood
wliile it is being cut. Lord of speech: making men eloquent.
5 Many-eyed: ( far-beholding.’—Wilson. The Sisters: the fingers of the
officiating priest. _
3 Omniscient: or,* all-possessing. Phis of wood: vdneshu: according to
Benfey, into the streams of water.
HYMN 29.] THE RIGYE&A. m-
4 Longing for kine, longing for gold hath Indu Pavamana lowed,
Still Conqueror, never overcome.
5 This Pavam&na, gladdening draught, drops on the filtering -
cloth, and then
Mounts up with Surya to the sky.
6 To Indra in the firmament this mighty tawny Steer hath flowed,
This Indu, being purified.
HYMN XXYIII. Soma PavamAna.
Urged by the men, this vigorous Steed, Lord of the mind,
Omniscient,
Runs to the woollen straining-cloth.
2 Within the filter hath he flowed, this Soma for the Gods
effused,
Entering all their essences.
3 He shines in beauty there, this God Immortal in his dwelling-
place,
Foe-slayer, dearest to the Gods.
4 Directed by the Sisters ten, bellowing on his way this Steer
Runs onward to the wooden vats.
5 This Pavam&na, swift and strong, Omniscient, gave splendour
to
The Sun and all his forms of light.
6 This Soma, being purified, flows mighty and infallible,
Slayer of sinners, dear to Gods.
HYMN XXIX. Soma Pavam4na.
Forward with mighty force have flowed the currents of this
Steer effused,„
Of him who sets him by the Gods.
2 The singers praise him with their song, and learned priests
adorn the Steed,
Brought forth as light that merits laud.
3 These things thou winnest lightly while purified, Soma, Lord
of wealth :
Fill full the sea that claims our praise.
4 Longing for Jane: who supply milk to mix with the Soma juice. Gold ;
worn on the finger of the priest who presses out the juice. Lowed: made
a noise in dropping.
5 Mounts up: as the Moon.
1 Who sets him ly the Gods: or, who decorates the Gods. ‘Who seeks to
surpass the gods.’—Wilson.
3 These things; for which we pray. The sea,: the Soma-vat or reservoir.
19
290 THE HYMNS OF [BOOK IX.
4 Winning all precious things at once, flow on, 0 Soma, with
thy stream:
Drive to one place our enemies.
5 Preserve us from the godless, from ill-omened voice of one
and all,
That so we may be freed from blame.
6 0 Indu, as thou flowest on bring us the wealth of earth and
heaven,
And splendid vigour, in thy stream.
HYMN XXX. Soma PavamAna,
Streams of this Potent One have flowed easily to the strain¬
ing-cloth :
While he is cleansed he lifts his voice.
2 Indu, by pressevs urged to speed, bellowing out while beautified
Sends forth a very mighty sound.
3 Pour on us, Soma, with thy stream man-conquering might
which many crave,
Accompanied with hero sons.
4 Plitlier hath Pavamana flowed, Soma flowed hither in a stream,
To settle in the vats of wood. f ,,
5 To waters with the stones they drive thee tawny-hued, most
rich in sweets,
0 Indu, to be Indra’s drink.
6 For Indra,for the Thunderer press the Soma very rich in sweets,
Lovely, inspiriting, for strength.
HYMN XXXI. Soma. Pavamana.
The Soma-drops, benevolent, come forth'as they are purified.
Bestowing wealth which all may see.
2 0 Indu, high o'er heaven and earth be thou, incrcaser of our
might:
The Master of all strength be thou.
3 The winds are gracious in their love to thee, the rivers flow
to thee:
Soma, they multiply thy power.
5 IU-opiened voice: svccndt, explained by S&yaria as - §abdft"ri~rf'iriipd‘. sovnrl
or word in the form of blame; the raging fury of the deniv.-:: ;,r Use i/odiova
man, according to Grassmann. _
2 A very mighty sound: or, a sound which Indra loves.
1 Wealth which all may see: f intellectual wealth.'—Wilson.
S The winds; cf. ' Vftyu is Soma’s guardian God’ (X. 85. 5 ).
the mar eda.
HYMN 32 .]
291
4 Soma, wax great. From every side may vigorous powers unite
in thee:
Be in the gathering-place of strength.
5 For thee, brown-hued ! the kine have poured imperishable oil
and milk
Aloft on the sublimest height.
6 Friendship, 0 Indu, we desire with thee who bearest noble
arms,
With thee, 0 Lord of all that is.
HYMN XXXII. Soma Pavamdna.
The rapture-shedding Soma-drops, effused in* our assembly,
have
Flowed forth to glorify our prince.
2 Then Trita’s Maidens onward urge the Tawny-coloured with
• the stones,
Indu for Indra, for his drink, .
3 Now like a swan he maketh all the company sing each his
hymn:
He, like a steed, is bathed in milk.
4 0 Soma, viewing heaven and earth, thou runnest like a dart¬
ing deer: *
Set in the place of sacrifice.
5 The cows have sung with joy to him, even as a woman to her
love:
He came as to a settled race,
6 Bestow illustrious fame on us, both on our liberal lords and me,
Glory, intelligence, and wealth.
4 This stanza has occurred*before. Seel. 91.16. .Be in the gathering place
of strength: be the central point and source of all power,
5 The kine : of the clouds, the waters. Oil and milk ; sweet and fertilizing
rain. Or the cows who supply milk for the libation may be intended, in
which case * the sublimest ’ would be the place of sacrifice.
1 Our prince: the noble who institutes the sacrifice.
2 Trita’s Maidens: the fingers of the priest. See IX. 38. 2,
3 Like a swan: as a sentinel hansa (swan, wild-goose, or flamingo) at the
approach of danger sounds a note of alarm which is answered by all the
rest.—-Ludwig.
\ t'q -*-- 1 — taktah with ( thou/ Soma, and explains it by
■' i sq,n> being mixed with milk, curds, etc. Else-
v. \ * swift/
5 Cows ; praises, according to Sftyapa. As to a settled race; as a horse is
brought to run a race that has been arranged. * As a hero hastens to the
welcome contest.’—Wilson.
292 TMB HYMNS OF [BOOK IX.
HYMN XXXIII. Soma Pavam&na.
Like waves of waters, skilled in song tlie juices of the Soma
speed
Onward, as buffaloes to woods.
2 With stream of sacrifice the brown bright drops have flowed
with strength in store
Of ki-ne into the wooden vats.
3 To Indra, Vayu, Yaruna, to Vishnu, and the Maruts, flow
The drops of Soma juice effused.
4 Three several words are uttered: kine are lowing, cows who
give thei£ milk:
The Tawny-hued goes bellowing on.
5 The young and sacred mothers of the holy rite have uttered
praise:
They decorate the Child of Heaven.
6 From every side, 0 Soma, for our profit, pour thou forth
four seas
Filled full of riches thousandfold.
JBYMN XXXIY. Soma Pavam&na.
The drop of Soma juice effused flojvs onward with this stream
impelled,
Bending strong places, with its might.
2 Poured forth, to Indra, Yaruna, to V&yu and the Marut host,
To Vishnu, flows the Soma juice.
3 With stones they press the Soma forth, the Strong conducted
by the strong:
They milk the liquor out with skill.
4 J Tis he whom Trita must refine, ’tis he who shall make Indra
glad:
The Tawny One is decked with tints.
4 Three several words: according to S&yana, trividhd stutih , praise of three
kinds, from the three Vedas. ‘ The priests utter the three sacred texts.’—
Wilson. Probably three triplets chanted during the ceremony. See Bergaigne,
I. 288.
5 Mothers of the holy rite: apparently, the cows who supply milk for
libations. The Child of Heaven: the Soma, which, according to a text quoted
by S Ay ana, ‘ was in the third heaven from hence.’
6 Four seas; imaginary seas, to correspond with the four quarters of heaven.
1 Strong places: the strongholds of enemies, the fiends who withhold the
rain.
4 Trita: the preparer of the Celestial Soma.
HYMN 36.]
THE R1GVEDA.
293
5 Him do the Sons of Prism milk, the dwelling-place of sacrifice,
Oblation lovely and most dear.
6 To him in one united stream these songs flow on straight
forward: he,
Loud-voiced, hath made the milch-kine low.
HYMN XXXV. Soma Pavam&na.
Pour forth on us abundant wealth, 0 Pavamana, with thy
stream,
Wherewith thou mayest And us light.
2 0 Indu, swayer of the sea, shaker of all things, flow thou on,
Bearer of wealth to us with might. %
3 With thee for Hero, Valiant One ! may we subdue our ene¬
mies :
Let what is precious flow to us.
4 Indu arouses strength, the Sage who strives for victory,
winning power,
Discovering holy works and means.
5 Mover of speech, we robe him with our songs as he is purified,
Soma, the Guardian of the folk ;
6 On whose way, Lord of Holy Law, most rich, as he is purified,
The people all have set*their hearts.
HYMN XXXVI. Soma Pavam&na.
Forth from the mortar is the juice sent, like a car-horse, to
the sieve:
The Steed steps forward to the goal.
2 Thus, Soma, watchful, bearing well, cheering the Gods, flow
past the sieve,
Turned to the vat that drops with meath.
5 2T* ' r1 ' ,71 '' sacrifice: the Soma-plant contains within itself the
chief ■. ■ . . and the preparation of the juice ia only the devel¬
opment of its nature.—Ludwig.
2 The sea : the reservoir of Soma juice.
4 Discovering holy works and means: ( acquainted with sacred rites arid
arms/—Wilson.
6 On whose way : on whose statutes or decrees.
1 To the goal: k&rshman: apparently, a line or furrow drawn across the
end of the race-course. In I. 116. 17, S&yana explains Tcttrshman as a piece
of wood serving as a goal, but in this place he takes it to mean, * the God-
attracting battle-field called a sacrifice,’ devdndtfidkarshanavati yajndfchye sang-
rdme. See Cowell’s note in Wilson’s Translation*
2 The vat ; the dronahalasa.
294 THE HYMNS OH [BOOK. IX
3 Excellent Pavam&na, make the lights shine brightly out
for us: 1 ^
Speed us to mental power and skill.
4 He, beautified by pious men, and coming from their hands
adorned,
Flows through the fleecy straining-cloth.
5 May Soma pour all treasures of the heavens, the earth, the
firmament
Upon the liberal worshipper.
6 Thou mountest to the- height of heaven, 0 Soma, seeking
steeds and kine,
And seeking heroes, Lord of Strength!
HYMN XXXVIL Soma PavamAna.
Soma, the Steer, effused for draught, flows to the purifying sieve,
Slaying the fiends, loving the Gods.
2 Far-sighted, tawny-coloured, he flows to the sieve, intelligent,
Bellowing, to his place of rest.
3 This vigorous Pavamana runs forth to the luminous realm of
heaven,
Fiend-slayer, through the fleecy sieve.
4 This Pavam&na up above Trita’s high ridge hath made the Sun,
Together with the Sisters, shine.
5 This Vritra-slaying Steer, effused, Soma, room-giver, ne’er
deceived,
Hath gone, as ’twere, to win the spoil.
6 Urged onward by the sage, the God speeds forward to the
casks of wood, ^ *
Indu to Indra willingly.
HYMN XXXVIII. Soma Pavam&na.
This Steer, this Chariot, rushes through the woollen filter,
as he goes
To war that wins a thousand spoils.
1 For draught: pUdye ; f for the drinking (of the gods)/—Wilson.
2 Intelligent : or, endowed with strength.
4 TrittCs high ridge : according to Sityapa, { the high place (of the sacrifice)
of Trita’ the Itishi. Bat the heavenly home of Trifca, the celestial preparer of
the Soma for Indra, is intended. The Sisters: the Dawns.
6 Willingly; mahhdnd: ‘plenteously.’—Ludwig. 4 In his might.’—Cowell.
1 To war that wins a thousand spoils : more literally, to thousandfold booty,
or deed of might,
THE RIO VEDA.
295
HYMN 39 .]
2 The Dames of Trita with the stones onward impel this
Tawny One,
Indu to Indra for his drink.
S Ten active fingers carefully adorn him here; they make him
bright
And beauteous for the gladdening draught.
4 He like a falcon settles down amid tho families of men,
Speeding like lover to his love.
5 This young exhilarating juice looks downward from its place
in heaveu,
This Soma-drop that-pierced the sieve.
6 Poured for the draught, this tawny juice flows forth, intel¬
ligent, crying out,*
Unto the well-belov&d place.
HYMN XXXIX. Soma Pavamftna.
Flow on, 0 thou of lofty thought, How swift in thy beloved
form,
Saying, I go whore dwell the Gods.
2 Preparing what is unprepared, and bringing store of food
to man,
Make thou- the raiu despond from heaven.
3 With might, bestowing power, the juice enters the purifying
sieve,
Far-seeing, sending forth its light.
4 This is it which in rapid course hath with the river’s wave
flowed down
From heaven upon fhe straining-cloth.
5 Inviting him from far away, and even from near at hand, the
j uice
' For Indra is poured forth as meath.
6 In union they have sung the hymn: with stones they urge the
Tawny One.
Sit in the place of sacrifice.
2 The Dames of Trita; as Trita is the celestial purifier of tlie Soma, the
fingers of the earthly purifiers are called his dames, or his maidens as in
IX. 32. *2.
5 From its place in heaven: or divdh may be the genitive case, taken with
sfsnh, the Child of Heaven, as in IX. 33. 5.
6 The well-beloved 'place: the dronakalasa or vat in which it rests.
2 Preparing what is unprepared: 4 consecrating the uuconsecrated worship¬
per or place, 1 is S^,yana’s explanation.
6 -Sit; 0 Gods.—S&yana.
TME HYMNS OP
m
[JBfiOP IX.
HYMN XL. ' •
The Very Active hath assailed, while purified, all enemies.:
They deck the Sage with holy songs.
2 The Red hath mounted to his place; to Indra goes the mighty
juice:
He settles in his firm abode.
3 0 Indu, Soma, send us now great opulence from every side,
Pour on us treasures thousandfold.
4 0 Soma Pavam&na, bring, Indu, all splendours hitherward:
Find for us food in boundless store.
5 As thou arte cleansed, bring hero strength and riches to thy
worshipper,
And prosper thou the singer’s hymns.'
6 0 Indu, Soma, being cleansed, bring hither riches doubly-
piled,
Wealth, mighty Indu, meet for lauds.
HYMN XLI. Soma Pavamdna.
Active and bright have they come forth, impetuous in speed
like bulls,
Driving the black skin far away.
3 Quelling the riteless Dasyu, may we think upon the bridge of
bliss,
Leaving the bridge of woe behind,
3 The mighty Pavamana’s roar is heard as ’twere the rush of rain :
Lightnings are flashing to the sky.
4 Pour out on us abundant food, when thou art pressed, 0 Indu,
wealth
In kine and gold and steeds and spoil.
5 Flow on thy way, Most Active, thou ; fill full the mighty heav¬
ens and earth,
As Dawn, as S&rya with his beams.
2 The Red; Soma. His place; th q dronahalasd, or reservoir. His firm,
abode; heaven.
■ ,T - 7 . dvibdrhasam.; according to S4yaua, 'from both worlds,
1 . =
I They; the Soma juices. The blade shin; meaning, apparently, both the
black pall or covering of night and the R&kshasas or dark-skinned Dasyus or
hostile aborigines.
3 The cleansing of the terrestrial Soma is identified with the puri6 cation
of the celestial nectar accompanied by rain and lightning. See HillebrandL
V. M. 343, 362.
HYMN 43.] FBE MIQVEDA. 297
6 On every side, 0 Soma, flow ’round us with thy protecting
stream,
As Rasa flows around the world.
HYMN XLIL Soma Pavam4na.
Engendering the Sun in floods, engendering heaven's lights,
green-hued,
Robed in the waters and the milk,
2 According to primeval plan this Soma, with his stream, effused
Flows purely on, a God for Gods.
3 For him victorious, waxen great, the juices with a thousand
powers "
Are purified for winning spoil.
4 Shedding the ancient fluid he is poured into the cleansing sieve:
He, thundering, hath produced the Gods.
5 Soma, while purifying, sends hither all things to be desired,
He sends the G 9 ds who strengthen Law.
6 Soma, effused, pour on us wealth in kine, in heroes, steeds,
and spoil,
Send us abundant store of food.
.H^MN XLIII. Soma Pavamdna.
We will enrobe with sacred song the Lovely One who, as a
Steed,
Is decked with milk for rapturous joy.
2 All songs of ours desiring grace adorn him in the ancient way,
Indu for Indra, for his drink.
3 Soma flows ou when purified, beloved and adorned with songs,
Songs of the sage Medhy&tithi.
4 0 Soma Pavam&na, find exceeding glorious wealth for ns,
Wealth, Indu, fraught with boundless might.
5 Like courser racing to the prize Indu, the lover of the Gods,
Roars, as he passes, in the sieve.
6 Rasd: a mythical stream that flows round the atmosphere and the earth.
See V. 41. 15, and X. 108. 1.
1 In -floods; in the waters on high ; in the firmament.
4 Hath produced the Gods: yatra somo ’bhisMyate tatra devd myatamprddur -
lhavanti; where Soma is effused, there the gods constantly appear.—S&yana.
I a steed: is bathed in water. For rapturous joy: ( for the exhilaration
(of the gods)/—Wilson.
8 MedhydtitJU: the Rishi of the hymn.
5 Racing to the prize: vdjasrit ; 4 rushing into battle. — Wilson.
298 THE HYMNS OF [BOOH IX
6 Flow on thy way to win' ns strength, to speed the sage who
praises thee:
Soma, bestow heroic power.
HYMN XLIV. Soma Pavamdna.
Indtj, to us for this, great rite, bearing as Twere thy wave to
Gods,
Unwearied, thou art flowing forth.
2 Pleased with the hymn, impelled by prayer, Soma is hurried
far away,
The Wise One in the Singer’s stream.
Z Watchful among the Gods, this juice advances to the cleans¬
ing sieve ;
Soma, most active, travels on.
4 Flow onward, seeking strength for us, embellishing the sacri¬
fice :
The priest with trimmed grass calleth thee.
£> May Soma, ever bringing power to Bhaga and to Vayu, Sage
And Hero, lead us to the Gods.
6 So, to increase our wealth to-day, Inspirer, best of Furtherers,
Win for us strength and high renown.
HYMN XLY. SomaPavamd.ua.
Flow, thou who viewest men, to give delight, to entertain the
Gods,
Indu, to Indra for hk drink.
2 Stream to thine embassy for us : thou hastenest, for Indra, to
Tho Gods, 0 better than our friends.
3 We balm thee, red of hue, with milk to fit thee for the rap¬
turous joy :
Unbar for us the doors of wealth.
6 Heroic power: ‘excelleut male offspring/—Wilson.
1 For this great rite: 1 to give us abundant wealth/—Wilson. Umoearied :
ayasyah: according to S&yana, this is the name of the Bishi: ( Ay&sya
(goeth) towards the gods (in sacrifice)/—Wilson.
2 Thou hastenest: Sftyana gives a different explanation of this part of the
stanza: * thou (who) arfc drunk for Indra, (pour) on the gods wealth for (us
their) friends/—Wilson. I have adopted Ludwig’s interpretation.
3 We balm thee, red of hue: or, ( Yea, we adorn thee, red/ For the rap¬
turous jog : muddy a: ‘for the purpose of exhilaration/—Wilson.
4 % *
'v/fS mm ■
W-'MYMN 40.] THE U1QYEDA. 299
;
if 4 He through the sieve hath passed, as comes a courser to the
pole, to run : ’
Indu belongs unto the Gods.
5 All friends have lauded him as he sports in the wood, beyond
the fleece :
Singers have chanted Indu’s praise.
6 Flow, Indu, with that stream wherein steeped thou announc-
est to the man
Who worships thee heroic strength.
HYMN XLYI. Soma PavamAna.
Like able coursers they have been sent forth be the feast
of Gods,
Joying in mountains, flowing on.
2 To Yayu flow the Soma-streams, the drops of juice made
beautiful
Like a bride dowered by her sire.
3 Pressed in the mortar, these, the drops of juice, the Somas
rich in food,
Give strength to Indra with their work.
4 Deft-handed men, run hither, seize the brilliant juices blent
with meal,
And cook with milk the gladdening draught.
5 Thus, Soma, Conqueror of wealth ! flow, finding furtherance
for us,
Giver of ample opulence.
6 This Pavamana, meet to be adorned, the fingers ten adorn,
The draught that shall make Indra glad.
4 To the pole; the meaning of dhuram here is not clear, and the compari¬
son is not obvious. ‘ As a horse in going passes the shaft (of the chariot).’—
.Wilson. ‘As a horse (presses) through the yoke,’—Grassmann. Ludwig
suggests ‘ hedge ’ or * barrier ’ as the probable meaning of the word in this
place.
5 In the wood } beyond the fleece; when he has passed through the woollen
strainer and fallen into the wooden trough or vat. Singers : ndvfth : shouts
of joy, according to the St. Petersburg Lexicon.
1 They have been sent forth : dsrigran (effusi sunt) is applicable both to the
effused Soma-drops and to horses loosed or started for a race. Joying in
mountains : coming from plants grown on hills,
2 Dowered by her sire ; meaning, perhaps, possessed of property inherited
from her father.
4 Deft-handed: suhastyak cannot be satisfactorily accounted for. Stikastyd ,
a dual, may have been the original reading. See Ludwig’s Comment-ary, Yol.
V., pp, 347, 348.
m THE HYMNS OF [BOQK /X
, HYMN XLYII. Soma PavamAna.
Great as he was, Soma hath gained strength hy this. high***
solemnity :
Joyous he riseth like a bull*
2 His task is done: his crushings of the Dasyus are made
manifest:
He sternly reekoneth their debts.
3 ‘Soon as his song of praise is born, the Soma, Indra’s juice,
becomes
A thousand-winning thunderbolt.
‘ 4 Seer and S^astainer, he himself desireth riches for the sage
When he embellisheth his songs.
5 Fain would they both win riches as in races of the steeds. In war
Thou art upon the conquerors’ side.
HYMN XLYIII. Soma PavamAna.
With sacrifice we seek to thee kind Cherisher of manly might
In mansions of the lofty heavens;
2 Gladdening, crusher of the bold, ruling with very mighty sway,
Destroyer of a hundred forts.
3 Hence, Sapient One! the Falcon, strong of wing, unwearied,
brought thee down,
Lord over riches, from the sky.
4 That each may see the light, the Bird brought us the guard
of Law, the Friend
Of all, the speeder through the air.
5 And now, sent forth, it hath attained to mighty power and
majesty,
Most active, ready to assist.
1 Riseth : or, roareth. Sctbdam learoti, —SAyapa. v
2 lie sternly reekoneth their debts: ‘ resolute he acquits the debts (of the
worshipper).*—Wilson.
3 A thousand-winning thunderbolt ; all-powerful to slay the wicked and to
reward worshippers,
4 Sustuiner: I follow Ludwig in taking mdhartdri as a nominative singular.
But see Cowell’s note in Wilson’s Translation.
5 They both: Soma and the sage or singer.—Ludwig. SAyana interprets
the stanza differently ;—* Thou desirest to give wealth to those who conquer
in combat as (men offer fodder) to horses in battle.’—Wilson.
1 Kind Cherisher of manly might : ‘ auspicious bearing wealth.’—Wilson,
2 Hundred forts: cf. IV. 26. 3.
3 The Falcon : see IV. 26 and 27.
4 The Friend of all: or, the common possession. The speeder through the
air; rajasHram: { the showerer of water.’—Wilson.
HYMN 50.]
SOI
THE RIGVEDA.
HYMN XLIX. Soma Pavam&na.
Pour down the rain upon us, pour a wave of waters from the
sky,
And plenteous store of wholesome food.
2 Flow onward with that stream of thine, whereby the cows
have come to us,
The kino of strangers to our home,
3 Chief Friend of Gods in sacred rites, pour on us fatness with
thy stream,
Pour down on us a flood of rain.
4 To give us vigour, with thy stream run thiYugh the fleecy
straining-cloth :
For verily the Gods will hear,
5 Onward hath Pavam&na flowed and beaten off the Eakshasas,
Flashing out splendour as of old. *
HYMN L. Soma Pavam&na.
Loud as a river’s roaring wave thy powers have lifted up
themselves:
Urge on thine arrow’s sharpened point.
2 At thine effusion upward rise three voices full of joy, when thou
Flowest upon the fleecy ridge.
3 On to the fleece they urge with stones the tawny well-beloved
One,
Even Pavam&na, dropping meath.
4 Flow with thy current to the sieve, 0 Sage most powerful to
cheer,
To seat thee in the place of song.
5 Flow, Most Exhilarating ! flow anointed with the milk for
balm,
• Indu, for Tndra, for bis drink.
4 The Gods will hear: the sound that thou makest in flowing.—S&yana.
5 Flashing out splendour as of old : or, 4 5 Making lights shine as erst they
shone.’ -
1 Urge on thine arrow's sharpened point: vdn&sya ehodayd pavim: apparent¬
ly a hold metaphorical expression for 4 make a noise like that of a discharged
arrow.’ 4 Emit thy sound like that of a (rushing), arrow.’—Wilson. Or
vdndsya may mean of (thy) reed, pipe, flute, or other musical instrument, and
S&yana explains pavtm by subdam. Benfey accordingly (S&maveda, II. 5. 1,
5. 1.)*renders the passage : ‘Erhebe deiner Flobe Schall,’ ‘ Lift up the music*
;of thy flute.’ According to Hillebrandt, V. M., I. p. 43, the reed or arrow
-means the sharp-pointed stalk of the Soma-plant.
2 Three voices full of joy: or, three several joyful words. See IX. 33, 4.
The fleecy ridge: 4 the summit of the fleece.’—Wilson.
4 In the place of song: see IX. 25. 6. 4 On Indra's lap.’—Wilson.
302 THU HYMNS OP [BOOK IX.
HYMN LI. Soma Pavam&na.
Adhvarytj, on the filter pour the Soma juice expressed with
stones,
And make it pure for Indra’s drink.
2 Pour out for Indra, Thunder-armed, the milk of heaven, the
Soma’s juice,
Most excellent, most rich in sweets.
3 These Gods and all the Marut host, Indu! enjoy this juice of
thine,
This Pavamlna’s flowing meath,
4 For, Soma, thou hast been effused, strengthening for the wild
carouse, * ' v
0 Steer, the singer, for our help. # **
J5 Flow with thy stream, Far-sighted One, effused, into the cleans¬
ing sieve:
Flow on to give us strength and fame. - ,
HYMN LII. Soma PavamAna.
Wealth-winner, dwelling in the sky, bringing us vigour with
the juice,
Flow to the filter when effused. "
2 So, in thiue ancient ways, may he, beloved, with a thousand
streams
Bun o’er the fleecy straining-cloth.
‘ 3 Him who is like a caldron shake ; 0 Indu, shake thy gift to us
Shake it, armed Warrior ! with thine arms.
4 Indu, invoked with many a prayer, bring down the vigour of
these men,
Of him who threatens us with war.
5 Indu, Wealth-giver, with thine help pour out for us a hundred,
yea,
A thousand of thy pure bright streams.
4 For the wild carouse : ‘ for speedy exhilaration.’—Wilson.
2 May he : the juice, regarded as distinct from Soma who is addressed.
3 Him who is Wee a caldron : beat or bruise the Soma that is full of juice
as a caldron is of water. With thine arms : or, with the blows (of the pressing-
stones). The meaning of the second and third ‘shake’ seems to be ‘send
rapidly.’ ‘(Soma), send (us) him who is like a pot; Indu, send us now wealth ;
swift-flowing (Soma), send it with blows (of the stones).’—Wilson. Professor
Grassmann says that by ‘ him who is like a caldron’ the wealthy enemy is
intended, whose possessions are to be poured out upon the pious worshippers.
HYMN 55.]
TEE RIGVEDA.
803
HYMN LIII. ' Soma Pavam&na.
0 thou with stones for arms, thy powers, crushing the fiends,
have raised themselves :
Chase thou the foes who compass us.
2 Thou conquerest thus with might when car meets car, and
when the prize is staked :
With fearless heart .will I sing praise.
3 No one with evil thought assails this Pavam&na’s holy laws:
. Crush him who fain would fight with thee.
4 For Indra to the streams they drive the tawny rapture-drop¬
ping Steed, *
Indu the bringer of delight.
HYMN LIY. Soma Pavam&na.
After hi* ancient splendour, they, the bold, have drawn the
brigbt*milk from
The' Sage who wins a thousand gifts.
2 In aspect he is like the Sun; he runneth forward to the lakes,
Seven currents flowing through the sky.
3 He, shining in his splendour, stands high over all things that
exist— ^
Soma, a God as Surya is.
4 Thou, Indu, in thy brilliancy, ponrest on us, as Indra’s Friend,
Wealth from the kine to feast the Gods.
HYMN LV. Soma Pavamftna.
Pour on us with thy juice all kinds of corn, each sort of nourish¬
ment,
And, Soma, all felicities.
2 As thine, 0 Indu, is the praise, and thine what springeth from
the juice,
Seat thee on the dear sacred grass.
1 With stones for arms: adrwah: generally an appellative of Indra, the
slinger or caster of the stone or thunderbolt; here, according to Sftyana,=
grfivavan soma f 0 Soma, possessor of, that is, expressed by, the stones.
2 When oar meets car ; in battle. When the prize is staked: in the chariot-
race ; or the reference may be also to battle.
4 To the streams: tbe vasattvart waters.
1 They , the hold : tbe Soma-pressers. The Sage: or Hishi; Soma.
2 The lakes: of air. Seven currents: corresponding to the seven earthly
rivers. ‘ He unites with the seven down-descending rivers of heaven/—
Wilson.
4 From the kine: consisting of milk, curds, etc.
TEM HYMNS OF
m
[BOON JX
3 And, finding for ns kine and steeds, 0 Soma, with thy juici
flow on
Through days that fly most rapidly.
4 As one who conquers, ne'er subdued, attacks and slays the
enemy,
Thus, Vanquisher of thousands ! flow.
HYMN LVI. . Soma Pavam4na.
Swift to the purifying sieve flows Soma as exalted Law,
Slaying the fiends, loving the Gods.
2 When Soma pours the strengthening food a hundred ever-
active streams
To Indra’s friendship win their way.
3 Ten Dames have sung to welcome thee, even as a maiden
greets her love:
0 Soma, thou art decked to win.
4 Flow hitherward, 0 Indu, sweet to Indra and to Vishnu ; guard
The men, the singers, from distress.
HYMN LVIL Soma Pavam&na.
Thy streams that never fail or waste flow forth like showers
of rain from heaven,
To bring a thousand stores of strength.
2 He flows beholding on his way all well-beloved sacred lore,
Green-tinted, brandishing his arms.
3 He, when the people deck him like a docile king of elephants.
Sits as a falcon in the wood.
4 So bring thou hitherward to us, Indu, while thou art purified,
All treasures both of heaven and earth. *
HYMN LVIIL Soma Pavam&na.
Swift runs this giver of delight, even the stream of flowing
juice:
Swift runs this giver of delight.
4 Vanquisher of thousands ; or, thou who winnest thousands, i, e. countless
spoils or treasures. --
3 Ten Fames; the fingers, whose sound is heard in the operation of pressing
the Soma juice. -
3 Like a docile king of elephants: von Roth, in the St. Petersburg
Lexicon, suggests ibhe for ibliah , * like a pious king among his retinue ; ’ but
no alteration is necessary, ibhuh and r&jd being taken together in the sense
of elephant-king or stately and noble elephant. See Vedhehe Studien , I. p.
XV. Sits as a falcon in the wood: in the wood, as referring to the Soma,
meaning the wooden trough or vat. ‘ Sits on the waters like a hawk.’—Wilson.
1 Swift: tdrat: ‘rescuing (his worshippers from sin).’—Wilson.
TME RJGVEDA.
HYMN 60.]
SOS
2 The Morning knows all precious things, the Goddess knows her
grace to man:
Swift runs this giver of delight. ~
3 We have accepted thousands from Dhvasra’s and PurushantFs
hands :
Swift runs this giver of delight.
4 From whom we have accepted thus thousands and three times
ten besides :
Swift runs this giver of delight.
HYMN LIX. Soma Pavam&na.
Flow onward, Soma, winning kine, and steeds; and all that
gives delight:
Bring hither wealth with pi'Ogeny.
2 Flow onward from the waters, flow, inviolable, from the plants :
Flow onward from the pressing-boards.
3 Soma, as Pavamana, pass over all trouble and distress :
Sit on the sacred grass, a Sage.
4 Thou, Pavamana, foundest light; thou at thy birth becamest
great:
0 Indu, thou art over all.
*
HYMN LX. Soma Pavam&na.
Sing forth and laud with sacred song most active Pavamana,
laud
Indu who sees with thousand eyes.
2 Thee who hast thousand eyes to see, bearer of thousand bur¬
thens, they
Have filtered through the fleecy cloth.
3 Dhvasra and Purmhanti were ‘ two kings who conferred great wealth on
Taranta and Parumilha, two risliis of the family of Vidadasva . See p.
XXXIII. of Max-Miiller’s Rig-veda, Yol. V.’—Cowell’s note in Wilson’s
Translation.
4 Thus thousands and three times ten ; S&yana, taking tdnd (thus, in this
manner) to mean i 2 garments/ mistaking trihsdtum, thirty, for trisatam } three
hundred, and neglecting the cha (and), interprets 1 three hundred thousand
garments.’ * Thirty robes and thousands.’—E. B. Cowell. Crassmann places
this hymn in his Appendix as a composition of fragments and out of place
where it stands in the text.
2 The waters ; the vasatlvart waters. The pressing-hoards ; dhuhdndhhyah :
according to S&yana, grdvdbhyah, the pressing-stones.
1 With sacred song : gdyatHna: * with a Gdyatri hymn/—Wilson.
2 Bem'er of thousand burthen 's: or, bringer of thousand bounties,
20
m THE HYMNS OF f BOOK IX.
. 3 He, Pakamana, hath streamed through the fleece: he runs,
into the jars,
Finding his way to Indra’s heart.
4 That Iadra may be bounteous, flow, most active Soma, for our
weal:
Bring genial seed with progeny.
‘ HYMN LXI. Soma Pavam&na.
Flow onward, Indu, with this food for him who in thy wild
delight
. Battered the nine-and-ninety down,
2 Smote swiftly forts, and Sambara, then Yadu and that Turvasa,
For pious Divodasa’s sake.
3 Finder of horses, pour on us horses and wealth in kine and
gold,
And, Indn, food in boundless store.
4 We seek to win thy friendly love, even Pavamana’s flowing
o’er
The limit of the cleansing sieve.
5 With those same waves which in their stream o’erflow the
purifying sieve,
Soma, be gracious unto us. r
6 0 Soma, being purified, bring us from all sides,—for thou
canst,—
Biches and food with hero sons.
7 Him here, the Child whom streams have borne, the ten swift
fingers beautify:
With the Adityas is he seen.
8 With Indra and with V&yu he, effused, flows onward v T ith the
beams
Of Surya to the cleansing sieve.
9 Flow rich in sweets and lovely for our Bhaga, V&yu, Pftshan,
flow
For Mitra and for Yaruna.
10 High is thy juice’s birth: though set in heaven, on .earth it
hath obtained
Strong sheltering power and great renown.
1 The nine-and-ninety: ‘ninety-nine (cities of the foe).’—'Wilson,
3 In'boundless store: literally, in thousands.
7 Whom streams have borne: smdhumdtaram: ‘whose parents are the
livers,’—Wilson. B<»rn as the Moon in the ocean of air. With the Adityas
is he seen: that is, he is counted as one of the Adityas.
HYMN Cl.]
TUB RIG VEDA.
W
11 Stiiving to win, with him we gain all wealth from the ungodly
man,
Yea, all the glories of mankind.
12 Finder of room and freedom, flow for Indra whom w r e must
adore,
For Varuna and the Marut host.
13 The Gods have come to Indu well-descended, beautified with
milk,
The active crusher of the foe.
14 Even as mother cows their calf, so let our praise-songs strength¬
en him,
Yea, him who winneth Indra’s heart.
15 Soma, pour blessings on our kihe, pour forth the food that
streams with milk:
Increase the sea that merits laud.
16 From heaven hath Pavamana made, as Twere, the marvellous
thunder, and
The lofty light of all mankind.
17 The gladdening and auspicious juice of thee, of Pavam&na,
Kin s ! »
Flows o’er the woollen straining-cloth.
18 Thy juice, 0 Pavamana, sends its rays abroad like splendid
skill,
Like lustre, all heaven’s light, to see.
19 Flow onward with that juice of thine most excellent, that
brings delight,
Slaying the wicked, dear to Gods.
20 Killing the foeman and his hate, and winning booty every
day,
Gainer art thou of steeds and kine.
21 Red-hued, be blended with the milk that ■ seems to * yield its*
lovely breast,
Falcon-like resting in thine home.
13 Well-descended: literally, well-born or well-produced j 4 (who is) com¬
pletely generated.’—Wilson.
15 The sea : samudrdm: according to Sdyana, water generally.
'16* The purified [Soma] has generated the great light which is common to
all mankind, like the wonderful thundering of the skv.’—Muir, 0. S. Texts,.
IV. 112. The great light common to all men, or vaisvdnardm or the lofty
light of all mankind , is Agni Vaisv&nara.
20 The foeman and his hate: f the hostile Vritra. 1 —Wilson.
m TME HYMNS OF [BOOK IX.
22 Flow onward thou who strengthenedst Indra to slaughter
Yritra w r ho
Compassed and stayed the mighty floods.
23 Soma who raiuest gifts, may we' win riches with our hero
sons:
Strengthen, as thou art cleansed, our hymns.
24 Aided by thee, and through thy grace, may we be slayers
when we war:
Watch, Soma, at our solemn rites.
25 Chasing our foemen, driving off the godless, Soma floweth on*
Going to Inara’s special place,
26 0 Pavam&na, hither bring great riches, and destroy our foes :
O Indu, grant heroic fame.
27 A hundred obstacles have ne’er checked thee when fain to
give thy boons,
When, being cleansed, thou combatest.
28 Indu, flow on, a mighty juice; glorify us among the folk :
Drive all our enemies away.
29 Indu, in this thy friendship most lofty and glorious may we
Subdue all those who war with us.
30 Those awful weapons that thou hast, sharpened at point to
strike men down—
Guard us therewith from every foe.
HYMN LXII. Soma Pavamdna.
These rapid Soma-drops have been poured through the puri¬
fying sieve
To bring us all felicities.
2 Dispelling manifold mishap, giving the courser’s progeny,
Yea, and the warrior steed, success.
25 The godless: drdvnah: those who present no sacrificial offerings ; ‘ the
withholders (of wealth).’—Wilson. Special place: that is, the vessel set
apart for his libations.
-26 Heroic fame: or, fame with brave sons.
• 27 Obstacles: or enemies, according to S&yana, Thva combatest: malcha-
syase: according to S&yana, f when thou wish est to give us wealth.’ 'The
meanings "fight,” “strive,” etc., are foreign to S&ya*; a, being derived from
a, comparison of fia^io/uaif macto, etc.’—Editor’s note in Wilson’s Trans¬
lation.
30 Weapons : the Moon being the warrior who overcomes the darkness of
night. See Hillebrandt, V. M., I. 340. Cf. ‘The moon.advances like an
indignant warrior through a fleeing army.’—S. T. Coleridge.
tbe mar eda.
BTttN 62.]
BO0
3 Bringing prosperity to kine, they make perpetual lift flow
To us for noble eulogy.
4 Strong, mountain-born, the stalk hath been pressed in the
streams for rapturous joy :
Ilawk-like he settles in his home.
5 Fair is the God-loved juice; the plant is washed in waters,
pressed by men :
The mileh-kine sweeten it with milk.
6 As drivers deck a courser, so have they adorned the meath*s
juice for
Ambrosia, for the festival. ^
7 Thou, Indu, with thy streams that drop sweet juices, which
were poured for help,
Hast settled in the cleansing sieve.
8 So flow thou onward through the fleece, for Indra flow, to be
his drink,
Finding thine home in vats of wood.
9 As giving room and freedom, as most sweet, pour butter forth
and milk,
O Iudu, for the Angirases.
10 Most active and benevolent, this Pavamlna, sent to us
For lofty friendship, meditates.
11 Quellerof curses, mighty, with strong sway, this Pa vara ana
shall
Bring treasures to the worshipper.
12 Pour thou upon us thousandfold possessions, both of kine and
steeds, ^
Exceeding glorious, much-desired.
13 Wandering far, with wise designs, the juice here present is
effused,
Made beautiful by living men.
$ ltd : here, according to S&yana, meaning * food.’ 1 Labetrank,’ refreshing
draught.—Grassmann.
4 The stalk : the Soma-plant, which is said to have grown on the mountain#.
6 la waters * the vasativarl waters.
6 For ambrosia; amritdya; ‘for the sake of immortality.*—Wilson.
9 For the Angirases: or, from the Angirases. The Jamadagnis were not
members of that family.—Ludwig.
10 Meditates: ‘is known (to all).*—Wilson.
13 Wandering far; urugdydh: according to Sftyana, much-lauded, or praised
by many.
[BOOK IX.
?lff TEJS HYMNS OF
14 for Indra flows the gladdening drink, the measurer of the
region, Sage,
With countless wealth and endless help.
15 Born on the mountain, lauded here, Indu for Indra is set down,
As in her sheltering nest a bird.
16 Pressed by the men, as ’twere to war hath Soma Pavam&oa
sped,
To rest with might within the vats.
17 That he may move, they yoke him to the three-backed triple-
seated car
By the Seven Bishis’ holy songs,
J8 Drive ye that Tawny Courser, 0 ye pressers, on his way to war,
Swift Steed who carries oil the spoil.
19 Pouring all glories hither, he, effused and entering the jar,
Stands like a hero mid the kine.
20 Indu, the living men milk out thy juice to make the rapturous
draught:
Gods for the Gods milk out the meath.
21 Pour for the Gods into the sieve our Soma very rich in sweets,
Him whom the Gods most gladly *hear.
22 Into his stream who gladdens best these Soma juices have
been poured,
Lauded with songs for lofty fame.
23 Thou flowest to enjoy the milk, and bringest valour, being
cleansed:
Winning the spoil flow hitherward.
24 And, hymned by Jamadagnis, let all nourishment that kine
supply,
And general praises, flow to us.
25 Soma, as leader of the song flow onward with thy wondrous
aids,
For holy lore of every kind.
14 The measurer of the region; who measured out and made the firmament.
15 Born 6n the mountain: or, perhaps, as S&vana takes it, ‘made manifest
by song.’
17 Sy ihe Seven RUhis' holy songs; or ‘Of Rishis, with seven holy songs';
the car being the saorifiee, the three backs or ridges being the three daily
libations, the three seats being the three Vedas.
19 Mid the Jcine: among the enemy’s cattle, for whose possession he is
fighting. So, says S&yana, Soma stands among the sacrifices.
20 The living men: the worshippers, according to Sdyana ; but perhaps, as
Ludwig suggests, his stotdrah should be sotdrah 7 pressers. ’ Gods ; devfth; the
priests. * • '
t£tE JRIGtEDA.
MYMX 63.]
m
26 Do thou as leader of the song, stirring the waters of £he sea,
Flow onward, thou who niovest all.
27 0 Soma, 0 thou Sage, these worlds stand ready to attest thy
might x
For thy behoof the rivers flow.
28* Like showers of rain that fall from heaven thy streams per¬
petually flow
To the bright fleece spread under them,
29 For potent Indra purify Indu effectual and strong,
Enjoyment-giver, Mighty Lord.
30 Soma, true, Pavamana, Sage, is seated in the cleansing sieve.
Giving his praiser hero strength.
HYMN LXITI. Soma Pavamana.
Pour hitherward, 0 Soma, wealth in thousands and heroic
strength,
And keep renown secure for us.
2 Thou makest food and vigour swell for Indra, best of glad-
deners 1
Within the cups thou seatest thee.
3 For Indra and for ViShnu poured, Soma hath flowed into
the jar:
May Vayu find it rich in sweets.
4 These Sonias swift and brown of hue, in stream of solemn
sacrifice
Have flowed through twisted obstacles,
<5 Performing every noble work, active, augmenting Indra’s
strength, *
Driving away the godless ones.
6 Brown Soma-drops, effused, that seek Indra, to their appro -
priate place
Flow through the region hitherward.
7 Flow onward with that stream of thine wherewith thou gavesfc
S irya light,
Urging on waters good to men.
8 Pie, Pavamana, high o’er man yoked the Sun’s courser Etasa
To travel through the realm of air.
26 Waters of the sea; of the sea of air, tlie firmament.
4 Twisted obstacles: either the twigs of which the frame of the filter was
made, or the rough surf ice of the wool of the strainer. ‘Are let loose upon
the IMkshasasi —Wilson.
5 In this and the following stanza Soma is identified with the Sun.
m THE HYMNS OE [BOOK IX.
9 And those ten Coursers, tawny-hued, he harnessed that the
Sun might come :
Indu, he said, is Indra’s self.
10 Hence, singers, pour the gladdening juice to V&yu-and to
Indr a, pour
The drops upon the fleecy cloth.
110 Soma Pavamana, find wealth for us not to be assailed,
Wealth which the foeman may not win.
12 Send riches hither with thy stream in thousands, both of
steeds and kine,
Send spoil £1 war and high renown.
13 Soma the God, expressed with stones, likeSurya, floweth on
his way,
Pouring the juice within the jar.
14 These brilliant drops have poured for us, in stream of solemn
sacrifice,
Worshipful laws and strength in kine.
15 Over the cleansing sieve have flowed the Somas, blent with
curdled milk,
Effused for Indra Thunder-armed.
r.
16 Soma, do thou most rich in sweets, a gladdening drink most
dear to Gods,
Flow to the sieve to bring us wealth.
17 For Indra, living men adorn the Tawny Courser in the streams,
Indu, the giver of delight.
18 Pour for us, Soma, wealth in gold, in horses and heroic sons,
Bring hither strength in herds of kine.
19 For Indra pour ye on the fleece him very sweet to taste, who
longs
For battle as it were in war.
20 The singers, seeking help, adorn the Sage who must be decked
with songs:
Loud bellowing the Steer comes on.
21 The singers with their thoughts and hymns have, in the stream
of sacrifice,
Caused Soma, active Steer, to roar.
9 Cotirsers; or Hants. C£. IV. 6. 9 and 13. 3.
10 Hence; from this vessel.
14 Worshipful laws: the meaning of dhamdnyttryd is not clear. * (Plowing)
towards the dwellings of respectable (worshippers).’— Wilson. * Venerable
might.’—Ludwig.
JTTMN 64.]
THE RIGVEDA.
313
22 God, working with mankind, flow on; to Indra go thy gladden¬
ing juice:
To Vayu mount as Law commands.
23 0 Soma Pavamana, thou pourest out wealth that brings re¬
nown :
Enter the ]ake, as one we love.
24 Soma, thou ho west chasing foes and bringing wisdom and de¬
light :
Drive off the folk who love not Gods.
25 The Pavamanas have been poured, the brilliant drops of Soma
juice, ^
For holy lore of every kind.
26 The Pavam&nas have been shed, the beautiful swift Soma-
drops,
Driving all enemies afar.
27 From heaven, from out the firmament, hath Pavamana been
effused
Upon the summit of the earth.
28 0 Soma, Indu, very wise, drive, being purified, with thy stream
All foes, all Kakshasas away.
29 Driving the Pakshasas afar, 0 Soma, bellowing, pour for us
Most excellent and splendid strength.
30 Soma, do thou secure for us the treasures of the earth and
heaven,
Indu ! all boons to be desired.
HYMN LXIY. Soma Pavamdna.
Soma, thou art*a splendid Steer, a Steer, 0 God, with steerlike
sway:
Thou as a Steer ordainest laws.
2 Steer-strong thy might is as a steer’s, steer-strong thy wood,
steer-like thy drink :
A Steer indeed, 0 Steer, art thou,
3 Thou, Indu, as a vigorous horse, hast neighed together steeds
and kine:
Unbar for us the doors to wealth.
23 The lake: the dronakalasa , vat or reservoir,
27 The summit of the earth: the raised altar.
1 Steer; S&yana, as usual, explains vrishd by varshakah c Sprinkler.’—"Wilson,
3 Neighed together: collected, through the efficacy of the sound thou
makebt in dropping through the filter, and enriched ub with, steeds and kine.
‘M£ THE HYMNS OF [BOOK it.
■4 Out of desire of cows and steeds and heroes potent Soma-drops,
Brilliant and swift, have been effused.
5 They purified in both the hands, made beautiful by holy men,
Flow onward to the fleecy cloth.
6 These Soma juices shall pour forth all treasures for the wor¬
shipper
From heaven and earth and Armament.
7 The streams of Pavamana, thine, Finder of all, have been
effused,
Even as Surya’s rays of light.
8 Making thdelight that shines from heaven thou floweston to
every form :
Soma, thou swellest like a sea.
9 Urged on thou sendest out thy.voice, 0 Pavamana; thou hast
moved,
Like the God Surya, to the sieve.
10 Indu, Enlightener, Friend, hath been purified by the sages’
hymns:
So starts the charioteer his steed—
11 Thy God-delighting wave which hath flowed to the purifying
sieve,
Alighting in the home of Law.
12 Flow to our sieve, a gladdening -draught that hath most inter¬
course with Gods,
Indu, to Indra for his drink.
13 Flow onward with a stream for food, made beautiful by sapient
men:
Indu with sheen approach the milk. *
14 While thou art cleansed, Song-Lover, bring comfort and
vigour to the folk,
Poured, Tawny One ! on milk and curds.
15 Purified for the feast of Go Is, go thou to Indra’s special place,
Resplendent, guided by the strong.
16 Accelerated by the hymn, the rapid drops of Soma juice
Have flowed, urged onward, to the lake.
17 Easily have the living drops, made beautiful, approached
the lake,
Yea, to the place of sacrifice.
8 To every form: to bring us blessings in every shape.
9 To the sieve: vkllmrmani: { iu observance of the law/ according to M.
jBergaigno. See La Religion VecUque, III. 218, note.
16 The lake; samudrdm: according to S&yana, the sea of air, the firmament.
The dronakalct§:i, vat or reservoir, is probably intended.
HYMN 61 ] TEE MGfEEA % 31 $
18 Compass about, our faithful Friend, all our possessions with
thy might:
Guard, hero like, our sheltering home.
19 Loud neighs the Courser Etasa, with singers, harnessed for
the place,
Guided for travel to the lake.
20 What time the Swift One resteth in the golden place of sacrifice,
He leaves the foolish far away.
21 The friends have sung in unison, the prudent wish to sacrifice :
Down sink the unintelligent.
22 For Indra girt by Maruts, flow, thou Indu, vefy rich in sweets,
To sit in place of sacrifice.
23 Controlling priests and sages skilled in holy song adorn thee
well;
The living make thee beautiful.
24 Aryaman, Mitra, Varuna drink Pavamana’s juice, yea, thine ;
0 Sage, the Maruts drink thereof.
25 0 Soma, Indu, thou while thou art purified urgest onward
speech
Thousandfold, with the^lore of hymns.
26 Yea, Soma, Indu, while thou art purified do thou bring to us
Speech thousandfold that longs for war.
27 0 Indu, Much-invoked, while thou art purifying, as the Friend
Of these men enter thou the lake.
28 Bright are these Somas blent with milk, with light that flashes
brilliantly
And form that utters loud acclaim.
.29 Led by his drivers, and sent forth, the Strong Steed hath come
nigh for spoil,
Like warriors when they stand arrayed.
30 Specially, Soma, coming as a Sage from heaven to prosper us,
Flow like the Sun for us to see.
19 The Courser Etasa : here meaning Soma. Vdluiih (from vah, Lat. veh-o)
is properly a horse of burden, or draught-horse.
21 The friends: the priests ; or perhaps the Maruts. Down sink: naraJce,
into hell, says fifty ana.
. 26 That longs for war: mabhasyilvarii: ‘desiring wealth.’—Wilson. See
IX 61. 27, note.
23 Form: Icriptt: stream, according to Sftyana.
30 Specially: ridhdh: said by Yftska to be the Vedic form of pr Whale, and
to be used in the* sense of prospering. See Wilson’s Translation, Editor’s note.
Or rldhdk may mean, lightly, easily, without effort.
316
TBB MYMNS OF
[BOOK 7X.
HYMN LXV. Soma Pavam&na.
The glittering maids send Sara forth, the glorious sisters, close-
allied,
Send Indu forth, their mighty Lord.
2 Pervade, 0 Pavam&na, all our treasures with repeated light,
God, coming hither from the Gods.
3 Pour on us, Pavam&na, rain, as service and fair praise for
Gods:
Pour all to be our nourishment.
4 Thou art a Steer by lustre: we, 0 Pavam&na, faithfully
Call upon tfiee the Splendid One.
5 Do thou, rejoicing, nobly-armed ! pour upon us heroic strength :
0 Indu, come thou hitherward.
6 When thou art cleansed with both the hands and dipped in
waters, with the wood
Thou comest to the gathering-place.
7 Sing forth your songs, as Yyasva sang, to Soma Pavamana, to
The Mighty One with thousand eyes ;
8 Whose coloured sap they drive with stones, the yellow meath-
distilling juice,
Indu for Indra, for his drink.
9 We seek to gain the friendly love of thee that Strong and
Mighty One,
Of thee the winner of all wealth.
10 Flow onward with thy stream, a Steer, inspiriting the Maruts’
Lord,
Winning all riches by thy might.
11 I send thee forth to battle from the press, 0 Pavam&na,
Strong,
Sustaiuer, looker on the light. .
12 Acknowledged by this song of mine, flow, tawny-coloured,
with thy stream :
Incite to battle thine ally.
13 0 Indu, visible to all pour out for us abundant food :
Soma, be thou our prospered
# 1 The glittering maids: the fingers, perhaps with reference to the gold
rings worn by the priests when they press the Soma. SHra: here said to
mean Soma; ‘the invigorating. 1 —Wilson. The glorious sisters; the fingers.
3 As service: as the cause of worship.
6 With the icood: f (taken'up) with the wooden vessel.’—Wilson, Cf. IX.
1 . 2 .
7 Yyasva: a Riehi frequently mentioned in Book YIII,
12 Thine ally: India.
THE RIG VEDA .
317
HYMN 65,]
14 The pitchers, Indn, with thy streams have sung aloud in
vigorous might :
Enter them, and let Iudra drink.
15 0 thou whose potent gladdening juice they milk out with the
stones, flow on,
Destroyer of our enemies.
16 King Pavamana is implored with holy songs, on man’s behalf,
To travel through the firmament,
17 Bring us, 0 Indu, hundredfold increase of kine, and noble
steeds,
The gift of fortune for our help. - ^
18 Pressed for the banquet of the Gods, 0 Soma, bring us might,
and speed,
Like beauty for a brilliant show.
19 Soma, flow on exceeding bright with loud roar to the wooden
vats,
Falcon-like resting in thine home.
20 Soma the Water-winner flows to Indra, Vayu, Varuna,
To Vishnu and the Marut host.
21 Soma, bestowing food upon our progeny, from every side
Pour on us riches thousandfold !
22 The Soma juices which have been expressed afar or near at
hand,
Or there on Saryanavan ? s bank,
23 Those pressed among JLrjikas, pressed among the active, in
men’s homes,
Or pressed among the Races Five—
24 May these celestial drops, expressed, pour forth upon us, as
they flow,
Bain from the heavens and hero strength.
25 Urged forward o’er the ox-hide flows the Lovely One of
tawny hue,
Lauded by Jamadagni’s song.
26 Like horses urged to speed, the drops, bright, stirring vital
power, when blent
With milk, are beautified in streams.
* 22 Saryandvdn'8 hauls: this lake is said to be on the borders of the Kura-
leshetra country.
23 Arjihas: apparently a non-Aryan people in the North-West, See VIII.
53.11.
25 O'er the ox-hide : the leather sheet that received the droppings of the
Soma.
81 j THE HYMNS OF {HOOK IX,
27 So they who toil with juices send thee forward for the Gods-*
repast:
So with this splendour flow thou on,
28 We choose to-day that,chariot-steed of thine, the Strong, that
brings us bliss,
The Guardian, the desire of all,
29 The Excellent, the Gladdener, the Sage with heart that un¬
derstands,
The Guardian, the desire of all;
30 Who for ourselves, 0 thou Most Wise, is wealth and fair
intelligence,
The Guardian, the desire of all.
HYMN LXYI. Soma PavamAna,
For holy lore of every sort, flow onward thou whom all men love,.
A Friend to be besought by friends.
2 O’er all thou rulest with these Two which, Soma Pavam&na,
stand,
Turned, as thy stations, hitherward.
3 Wise Soma Pavamana, thou encompassest on every side
Thy-stations as the seasons come.
4 Flow onward, generating food, for precious boons of every kind,.
A Friend for friends, to be our help.
5 Upon the lofty ridge of heaven thy bright rays with their
essences,
Soma, spread purifying power.
6 0 Soma, these Seven Rivers flow, as being thine, to give
command :
The streams of milk run forth to thee. *
7 Flow onward. Soma in a stream, effused to gladden Indra’s heart.
Bringing imperishable fame,
8 Driving thee in Vivasvan’s course, the Seven Sisters with
their hymns
Made melody round thee the Sage.
28 The guardian : pHntam: according to Pisehel, ‘ den sch well widen/
* the swelling one.’ See his exhaustive excursus on the word in Vedisohe
Studien , X. pp. 191—194.
The Rishis are the hundred VaikMnasaa, said to have been a race of saintly
hermits sprung from the nails of Prajftpati.
2 With these Turn : probably a double asterism. See Rillebrandt, V, M,
p, 446 ; and Gaidicke, Her Adcusativ im Veda, p 199,
8 The stream of S>una is likened to the course of Vivasvdn or the Sun,
The Seven Sisters are probably the Seven Rivers of stanza 6. According to
S&yana 1 the seven kindred (priests)’ are intended.
JFTYMX 66.] ‘ THE RIG VEDA. S19
9 The virgins deck thee o’er fresh streams' to drive thee to the
sieve when thou,
A singer, bathest in the wood.
10 The streams of Pavam&na, thine, Sage, Mighty One, have
poured them forth
Like coursers eager for renown.
11 They have been poured upon the fleece towards the meath-
distilling vat:
The holy songs have sounded forth.
12 Like milch-kine coming home, the drops of Soma juice have
reached the lake,
Have reached the place of sacrifice.
13 0 Indu, to our great delight the running waters flow to us,
When thou wilt robe thyself in milk,
14 In this thy friendship, and with thee to help us, fain to
sacrifice,
Indu, we crave thy friendly love.
15 Flow on, 0 Soma, for the great Viewer of men, for gain of kine
Enter thou into Indra’s throat.
16 Best art thou, Soma, of the great, Strongest, of strong ones,
Indu : thou >
As Warrior ever hast prevailed.
17 Mightier even than the strong, more valiant even than the
brave,
More liberal than the bountiful,
18 Soma, as Sura, bring us food, win offspring of our bodies : we
Elect thee for our friendship, we elect thee for companionship.
19 Agni, thou por^est life; send down upon us food and vigorous
strength:
Drive thou misfortune far away.
20 Agni is Pavamana, Sage, Chief Priest of all the Paces Five:
To him whose wealth is great we pray.
21 Skilled in thy task, 0 Agni, pour splendour with hero strength
on us, l
Granting me wealth that nourishes.
9 The virgins: the fingers.
12 The lake : tlie dromikalasd or reservoir.
] 5 For gain of Idne ; gdvishiaye: according to S&yana, 1 for the seeker of
the kine of the Angirasea/
18 AsSHra: see IX. 65. 1, ‘Who art a hero/—Wilson. * From the Sun/—-
Ludwig.
19 Misfortune: duchchhtin 4m; frequently personified as an evil power;
4 the Rdkshasas.' —Wilson,
$20 THE HYMNS OF [BOOK IX f
22 Deyond his enemies away fco sweet praise Pavam&na flows,
Like Surya visible to all.
23 Adorned by living men, set forth for entertainment, rich in
food,
Far-sighted Indu is a Steed.
21 He, Pavamana, hath produced the lofty Law, the brilliant
light,
Destroying darkness black of hue.
25 From tawny Pavam&na, the Destroyer, radiant streams have
sprung,
Quick streams from him whose gleams are swift.
26 Best rider of the chariot, praised with fairest praise_mid
beauteous ones,
Gold-gleaming with the Marut host,
27 May Pavam&na, best to win the booty, penetrate with rays,
Giving the singer hero strength.
28 Over the fleecy sieve hath flowed the drop effused : to Indra
comes
Indu while he is purified.
29 This Soma, through the pressing-stones, is sporting on the ox¬
hide, and
Summoning Indra to the draught.
30 0 Pavamana, bless us, so that we may live, with that bright
milk
Of thine which hath been brought from heaven.
* HYMN LXVIL Soma and Others.
Thou, Soma, hast a running stream, joyoCis, most strong at
sacrifice:
Flow bounteously bestowing wealth.
2 Effused as cheerer of the men, flowing best gladdener, thou art
A Prince to Indra with thy juice.
3 Poured forth by pressing-stones, do thou with loud roar send
us in a stream
Most excellent illustrious might.
23 Is a Steed: c one wlio continually goes to the Gods/ is Sdyana’s explana¬
tion of fityah, horse or courser.
25 The Hestroyer: of darkness. Of. IS. 61. 30.
27 Penetrate: the whole world.—S&yana.
29 On the ox-hide : see IS. 65. 25.
2 A Prince : sdrih: a rich and liberal patron.
THE RIG VEDA.
321
HYMN 67 .]
4 India, aarged forward, flowetli through the fleecy cloth : the
Tawny One
With his loud roar hath brought us strength.
5 Indu, thou flowest through the fleece, bringing felicities and
fame,
And, Soma, spoil and wealth in kine.
6 Hither, 0 Indu, bring us wealth in steeds and cattle hundred¬
fold :
Bring wealth, 0 Soma, thousandfold.
7 In purifying, through the sieve the rapid drops of Soma juice
Gome nigh to Indra in their course.
8 For Indra floweth excellent Indu, the noblest Soma j uiee,
The Living for the Living One.
9 The glittering maids send Sura forth: they with their song
have sung aloud
To Pavamana dropping meath,
10 May Pushan, drawn by goats, be our protector, and on all his
paths
Bestow on us our share of maids.
11 This Soma flows like gladdening oil for him who wears the
braided looks:
He shall give us our share of maids.
12 This Soma juice, 0 glowing God, flows like pure oil, effused
for thee:
He shall give us our share of maids.
13 Flow onward, Soma, in thy stream, begetter of the sages 7
speech:
Wealth-giver anfcmg Gods art thou.
14 The Falcon dips within the jars; he wraps him in his robe
and goes
Loud roaring to the vats of wood.
15 Soma, thy juice hath been effused and poured into the
pitcher: like
A rapid hawk it rushes on.
16 For Indra flow most rich in sweets, 0 Soma, bringing him
delight.
9 The glittering maids send SAra forth: repeated from IX. 65.1.
10 Our share of maids: desirable and approved wives.—S&yana.
11 For him who wears the braided lochs: hapardlne ; see I. 114.1, and VII.
83. 8. Here Pftshan is intended.
12 0 glowinq God : Pushan.
14 The Falcon: the falcon-like Soma.
21
THE HYMNS OF
n%
lBOOK 2X.
17 They were sent forth to feast the Gods, like chariots that
display their strength.
18 Brilliant, best givers of delight, these juices have sent Vayu
forth.
19 Bruise;! by the press-stones and extolled. Soma, thou goest
to the sieve.
Giving the worshipper hero strength.
20 This juice bruised by the pressing-stones and lauded passes
through the sieve.
Slayer of demons, through the fleece.
21 0 Pavamaha, drive away the danger, whether near at hand
Or far remote, that finds me here.
22 This day may Pavam&na cleanse us with his purifying power.
Most active purifying Priest.
23 0 Agni, with the cleansing light diffused through all thy fiery
glow,
Purify thou this prayer of ours.
24 Cleanse us with thine own cleansing power, 0 Agni, that is
bright with flame,
And by libations poured to thee.^
25 Savitar, God, by both of these, libation, purifying power, /
Purify me on every side.
26 Cleanse us, God Savitar, with Three, 0 Soma, with snblimest
forms,
Agni, with forms of power and might.
27 May the Gods’ company make me clean, and Vasus make me
pure by song. c
Purify me, ye General Gods ) 0 Jatavedas, make me pure.
28 Fill thyself full of juice, flow forth, 0 Soma, thou with all thy
stalks,
The best oblation to the Gods.
29 We with our homage have approached the Friend who seeks
our wondering praise,
Young, strengthener of the solemn rite.
18 Have sent Vdyn forth: have drawn him down from heaven. ‘Are let
forth for Vayu.’—Wilson.
26 The Three snblimest forms are said to be Agni, V&yu, and Surya. or
Fire, Wind, and Sun.
27 The Gods' company; the yajamdnas or sacrifices, or the troop of Gods,
Indra and others.—SAyaua. General Gods ; vlsve devdh ; or, all ye Gods.
THE MOVED A.
323
HYMN 68 .]
30 Lost is Al&yya’s axe, 0 Soma, God : do thou send it back hither
in thy flow
Even, Soma, God, if ’twere a mole.
31 The man who reads the essence stored by saints, the P&vamfini
hymns,
Tastes food completely purified, made sweet by Matarisvaffs
touch.
32 Whoever reads the essence stored by saints, the P&vamani
hymns,
Sarasvati draws forth for him water and butter, milk and
meath. ^
HYMN LXVIII. Soma Pavamflna.
The drops of Soma juice like cows who yield their milk have
flowed forth, rich in meath, unto the Shining One,
And, seated on the grass, raising their voice, assumed the milk,
the covering robe wherewith the udders stream.
2 He bellows with a roar around the highest twigs : the Tawny
One is sweetened as he breaks them up.
Then, passing through the sieve into the ample room, the God
throws off the dregs according to his wish.
3 The gladdening drink that measured out the meeting Twins
fills full with milk the Eternal Ever-waxing Pair.
Bringing to light the Two great Regions limitless, moving
above them he gained sheen that never fades.
30 This stanza is well-nigh unintelligible. Al&yya may, as is suggested
in the St. Petersburg Lexicon, be a name of Indra, and the lost axe may be
the thunderbolt which the poet thinks has long lain idle, and which Soma
is prayed to replace in the hands of the Thunderer, even though it were
■worthless and mischievous like a mole. S&yana’s interpretation is different:—
‘May the battle-axe of the foe destroy the foe alone : flow to us, bright Soma ;
(slay) the villain only, bright Soma.’—Wilson.
31 By mints: by the Rishis to whom they were revealed. Pdvamint
hymns: the hymns in this Book dedicated to the purification of the Soma
juice. By Mdtarisvan's touch: ‘ . .v. means Vdyu because
it breathes in the atmosphere • ,! od is sweetened and
purified by the purifying wind and the man eats it.*—Wilson. Mfitarisvan
'probably represents Agni. -
1 The Shining One ; devdm; the radiant Indra. The second line is obscure.
According to S&yana, usriydh here means ‘ cows’ and not milk :—‘the lowing
kine sitting on the barhis grass hold in their udders the pure (juice) welling
up/—Wilson.
2 The highest twigs: of the Soma-plant, which as being the tenderest and
juiciest are crushed first.—Ludwig. ‘He with a noise reechbes the principal
(praises): separating the growing herbs, the green-tinted (Soma) sweetens
them/—Wilson.
. 3 The meeting Twins: Soma is called the Creator and Preserver of heaven
a nd earth.
»
324
THE HYMNS OF
[BOOK ix.
4 Wandering through the Parents, strengthening the floods,
the Sage makes his place swell with his own native might.
The stalk is mixed with grain: he comes led by the men
together with Ijhe sisters, and preserves the Head.
5 With energetic intellect the Sage is born, deposited as germ
of Law, far from the Twins.
They being young at first showed visibly distinct the Creature
that is half-concealed and half-exposed.
6 The sages knew the form of him the Gladdener, what time
the Falcon brought the plant from far away.
Him who assures success they beautified in streams, the stalk
who yearned therefor, mighty and meet for praise.
7 Together with the Eishis, with their prayers and hymns ten
women deck thee, Soma, friendly when effused.
Led by the men, with invocations of the Gods, through the
fleece, thou hast given us strength to win the spoil.
8 Songs resonant with praise have celebrated him, Soma, Friend,
springing forth, with his fair company.
Even him who, rich in rneath, with undulating stream,
Winnner of Wealth, Immortal, sends his voice from heaven.
9 He sends it into all the region /orth from heaven. Soma,
while he is filtered, settles in the jars.
With milk and 'waters is he decked when pressed with stones:
Indu, when purified, shall find sw T eet rest and room.
10 Even thus poured forth flow on thy w T ay, 0 Soma, vouchsafing
us most manifold lively vigour.
We will invoke benevolent Earth and Heaven. Give us, ye
Gods, riches with noble heroes.
HYMN LXIX. ^ Soma Pavamdna.
Laid like an arrow on the bow the hymn hath been loosed
like a young calf to the udder of its dam.
4 The Parents : heaven and earth. The floods : the waters of the firma¬
ment. Grain: especially barley. Makes his place swell ; enriches his own
station, the uttaravedi or northward altar. The sisters: the fingers. The
Head: apparently Sfirya. * Slyana’s explanation of sirah, viz., sirnam
bhutajdtam (the withered world?)/needs explaining more than the original
itself.’—Wilson.
5 The Sage: the Sun. Far from the Twins: rising in a distant region
beyond heaven and earth. The Creature that is half-concealed and half-
exposed: the meaning appears to be, as Ludwig says, that heaven and earth
while they were yet unseparated, produced the Moon : the Sun came into
being only when*they had been separated through Soma’s energetic agency.
7 Ten women: the fingers.
1 Hath been loosed , <kc.: 'is let loose to (Indra) the fosterer as a calf to the
udder of its mother.’ e Sdyana takes ddhani [to the udder] twice over : he
HYMN 69.] THE RIG VEDA, 325
As one who cometli first with full stream she is milked : thus
Soma is impelled to this man’s holy rites.
2 The thought is deeply fixed; the savoury juice is shed; the
tongue with joyous sound is stirring in the mouth;
And Pavamana, like the shout of combatants* the drop rich
in sweet juice, is flowing through the fleece.
3 He flows about the sheep-skin, longing for a bride ; he loosens
Aditi’s Daughters for the worshipper.
The sacred drink hath come, gold-tinted, well-restrained : like
a strong Bull he shines, whetting his manly might.
4 The Bull is bellowing; the Cows are coming tfSgh ; the God¬
desses approach the God’s own resting-place.
Onward hath Soma passed through the sheep’s fair bright
fleece, and hath, as ’twere, endued a garment newly washed.
5 The golden-hued, Immortal, newly bathed, puts on a brightly-
shining vesture that is never harmed.
He made the ridge of heaven to be his radiant i*obe, the
sprinkling of the bowls from moisture of the sky.
6 Even as the beams of Surya, urging men to speed, that cheer and
send to sleep, together rush they forth,
These swift outpourings in long course of holy rites ; no
form save only Indra shows itself so pure.
7 As down the steep slope of a river to the vale, drawn from
the Steer the swift strong draughts have found a way.
says it is used of Indra because he is the nourisher of everything/—Wilson.
.4s one uko cometli first: according to S&yana, as a cow coining before her
calf yields her milk, (^p Indra, coming before his worshippers pours various
blessings upon them). First: agre: at the head; at the • beginning of the
religious ceremony.
2 The tongue with joyous sound is stirring in the mouth: probably the
priest’s tongue influenced by the exhilarating Soma juice. * The Soma stream,
emitting pleasant juice is driven into (Indra’s) mouth/—Wilson.
3 Longing for a bride: seeking the waters with winch he is to be united.
Aditi’s Daughters: probably, the plants, whose buds Soma as the Moon opens
and fertilizes with his nectareous beams. e The daughters of Infinity [Aditi]
are probably the quarters of the sky/—Ludwig.
4 The Ball: Soma. According to S&yana, the Ooios are the propitiatory
hymns of praise, which are called also Goddesses or divine.
5 Brightly-shining vesture: the milk with which the Soma juice is mixed.
Sftyana explains the second half of the stanza differently, taking chamvbh,
bowls or beakers into which the Soma juice is poured, as meaning metaphori¬
cally the two great receptacles of all living beings, or lieaveu and earth, and
introducing Aditya who is not mentioned in the text *.—‘ he has created (Aditya)
who stands on the back of the sky for the destruction (of sin) and purification,
(and has created) Aditya’s brilliance, the cover of the two worlds/—Wilson.
826 THE HYMNS OF [BOOK IX .
Well be it with the men and cattle in our home. May powers,
0 Soma, may the people stay with us.
8 Pour out upon us wealth in goods, in gold, in steeds, in cattle
and in corn, and great heroic strength.
Ye, Soma, are my Fathers, lifted up on high as heads of
heaven and makers of the strength of life.
9 These Pavamanas here, these drops of Soma, to Indra have
sped forth like cars to booty.
Effused, they pass the cleansing fleece, while, gold-hued, they
cast their covering off to pour the rain down.
10 0 Indu, flowrthou on for lofty Indra, flow blameless, very
gracious, foe-destroyer.
Bring splendid treasures to the man who lauds thee. 0
Heaven and Earth, with all the Gods protect us.
HYMN LXX. Soma Pavam&na.
The three times seven Milch-kine in the eastern heaven have
for this Soma poured the genuine milky draught.
Four other beauteous Creatures hath he made for his adorn¬
ment, when he waxed in strength through holy rites.
2 Longing for lovely Amrit, by his wisdom he divided, each
apart from other, earth and heaven.
He gladly wrapped himself in the most lucid floods, when
through their glory they found the God J s resting-place.
3 May those his brilliant rays be ever free from death, inviolate,
for both classes of created things,—
Rays wherewith powers of men aud Gods are purified. Yea,
even for this have sages welcomed him as King.
4 He, while he is adorned by the ten skilful qnes, that he too in
the Midmost Mothers may create,
7 Vdjrth and krishtdyah, powers and people, are explained by S&yana as
‘ food * and * offspring.’
8 Ye, Soma : ‘ Soma is treated as plural by attraction ; or, as S&yana puts
it, the plurality of the pitris is applied to Soma.’— Wilson. Probably' Moon
and Stars are intended. See Hillebrandt, V. M. f I. p. 398.
10 With all the Gods: devaih: ‘ subhagairdhanaih with auspicious riches.’—
S&yana. “ --
1 The three times seven Milch-Une are, according to S&yana, the twelve
months, the five seasons, the three worlds, and Aditya or the Sun. Probably,
as Ludwig says, the seven celestial rivers, multiplied by three to correspond
with the threefold division of the heavens, are intended. These supply the
genuine r 1 -'. *. to the four other beauteous creatures , the Yasati-
vari and ,1 waters, which are terrestrial and factitious, made
to adorn or purify Soma.
5 Both classes: animate and inanimate. Or Gods and men.
4 The ten skilful ories ; the fingers. The Midmost Mothers ; the clouds
HYMN 70 .]
THE MIG VEDA.
m
While he is watching o’er the lovely Amrit’s ways, looks on
both races as Beholder of mankind.
5 He, while he is adorned to stream forth mighty strength,
rejoiees in his place between the earth and heaven.
The Steer dispels the evil-hearted with his might, aiming at
offerings as an archer at the game.
6 Beholding, as it were, Two Mother Cows, the Steer goes roar¬
ing on his way even as the Maruts roar.
Knowing Eternal Law, the earliest light of heaven, he, pas¬
sing wise, was chosen out to tell it forth.
7 The fearful Bull is bellowing with violent might, far-sighted,
sharpening his yellow-coloured horns.
Soma assumes his seatiti the well-fashioned place: the cowhide
and the sheepskiu are his ornament.
8 Bright, making pure his body free from spot and stain, on
the sheep’s back the Golden-coloured hath flowed down.
Acceptable to Mitra, VAyu, Vanina, he is prepared as three¬
fold meath by skilful men.
9 Flow on for the Gods’ banquet, Soma, as a Steer, and enter
Indra's heart, the Soma’s reservoir.
Bear us beyond misfortune ere we be oppressed: the man who
knows the land directs the man who asks.
10 Urged like a car-steed, flow to strength, 0 Soma: Indu, flow
onward to the throat of IriHra.
Skilled, bear us past, as in a boat o’er water: as battling
-Hero save us from the foemau.
that hang between heaven and earth, in which, perhaps, Soma aids in produc¬
ing the rain. But the meaning is uncertain, S&yana explains prame by
lohdn pramdtum, ‘ to measure out, or create, the worlds.’ Both races : God*
and men.
6 As it were , Two Mother Oows: Heaven and Earth. S&yana explains the
second PMa of the second line differently;—‘ the intelligent (Pavamlna)
chose man to be the offerer of his praise.’—Wilson.
8 Threefold: according to Sftyana, mixed with the Vasattvarf water, curds,
and milk. Probably, poured into three separate vessels, one for each of the
three deities mentioned.
9 The man who knows the land : who is acquainted with the roads or ways.
4 S&yana completes the simile : {£ as by telling him he protects (helps) him, so
dp thou who knowest the roads of the sacrifice protect us by telling us the
sacrificial paths.” ’—Wilson. But, of course, the application is intended to
be general.
X0 Bear m past: carry us over all difficulties and dangers. From the foe
man: niddh ; * from the reviling (of the foe).’—Wilson,
328 . THE HYMNS OF [BOOK 7X
HYMN LXXI. Soma PavamAna.
The guerdon is bestowed : tbe Mighty takes his seat, and, ever-
watchful, guards from fiend and evil sprite.
Gold-hued, he makes the cloud his diadem, the milk his carpet
iu both worlds, and prayer his robe of state.
2 Strong, bellowiug, he goes, like one who slays the folk; he lets
tins lme of Asuras flow off from him,
Throws off his covering, seeks his father’s meeting-place, and
thus makes for himself the bright robe he assumes.
3 Onward he flows, from both the hands, pressed out with
stones : excited by the prayer, the water makes him wild.
He frolics affd draws near, completes bis work with song, and
bathes in streams to satisfy the worshipper.
4 They pour out meath around the Master of the house, Celestial
Strengthener of the mountain that gives might;
In whom, through his great powers, oblation-eating cows in
their uplifted udder mix their choicest milk.
5 They, the ten sisters, on the la.p of Aditi, have sent him for¬
ward like a car from both the arms.
He wanders and comes near the Cow’s mysterious place, even
the place which his inventions have produced.
6 Like as a falcon to his home, so speeds the God to his own
golden wisely-fashioned place to rest.
1 The guerdon : the honorarium givej%,to the priests, consisting originally
of a cow. The Mighty ; Soma. His carpet: upastire: that which is spread,
scattered, or sprinkied. Cp. IX. 69. 5, where upastaranam is translated by
‘ sprinkling.’
2 flue of Asuras : or, celestial brightness; ( V : . 1 2 3 4 5 ' * -Grassmann.
‘ He pnts forth that Jawm-slaying tint of his’. ■' his father’s
meeting-place : goes to meet the yajamdna or saerificer. According to S Ay an a :
‘the food (pitiih), that is, the Soma, goes to the prepared reservoir.’
3 The water makes him wild: vrishdyate ndbhasd: ncibhas in the Soma-
liymns is used to signify either the rain-water in which, or the cloud from
which, the Boma flows to the earth. Here it means the water with which
the Soma-plant is sprinkled. See Yeduche Studien } I. p 135. According to
Ludwig: ‘he acts like a bull in the sea of cloud.’ To satisfy the worshipper *
I adopt Ludwig’s suggestion and take ydjate as a dative of the participle.
Wilson translates, after S&yana:—‘he is honoured at the (god)—protected
(sacrifice).’
4 The Master of the house : according to Sftyana, the conqueror of the fort
of the enemy. See IX. 78. 3. The mountain that gives might: the cloud.
In the second half of this stanza I adopt SAyana’s interpretation as a make¬
shift, although it seems impossible that mUrdhim, * head,’ should here mean
‘uplifted.’ Ludwig takes fulhani , ‘udder,’ in the sense of ‘ b eh alter,’ or re¬
ceptacle into which the Soma flow's.
5 On the lap of Aditi: on the earth, ‘near to the ground.’—Wilson
The Cow’s mysterious place ; or, distant place, is the udder of heaven, the
cloud.
TIIE BIG VEDA.
329
HYMN 72.]
With song they urge the darling to the sacred grass : the
Holy One goes like a courser to the Gods.
7 From far away, from heaven, the red-hued noted Sage, Steer
of the triple height, hath sung unto the kine.
With thousand guidings he, leading this way and that, shines,
as a singer, splendidly through many a morn.
8 His covering assumes a radiant hue; where’er he comes into
the fight he drives the foe afar.
The Winner of the Floods, with food he seeks the host of
heaven, he comes to praises glorified with milk.
9 Like a bull roaming round the herds he bellows: he hath
assumed the brilliancy of_ Surya.
Down to the earth hath looked the heavenly Falcon : Soma
with wisdom views all living creatures.
HYMN LXXII, Soma Pavam&na.
They cleanse the Gold-hued : like a red Steed is he yoked, and
Soma in the jar is mingled with the milk.
He sendoth out his voice, and many loving friends of him the
highly-lauded hasten with their songs.
2 The many sages utter words in unison, while into Indra’s
throat they pour the &oma juice,
When, with the ten that dwell together closely joined, the
men whose hands are skilful cleanse the lovely meath-.
3 He goes upon his way, unresting, to the cows, over the roaring
sound which Surya’s Daughter loves.
The Falcon brought it to him for his own delight: now with
the twofold kindred sisters is his home.
4 Washed by the men, stone-pressed, dear on the holy grass,
faithful to seasons, Lord of cattle from of old,
Most liberal, completing sacrifice for men, 0 Indra, pure bright
Soma, Indu, flow’s for thee.
7 Of the triple height: working in heaven, firmament, and earth.—Ludwig.
See IX. 75. 3.
9 The hear enhj Falcon: divydh suparnah: ‘celestial, flying gracefully/—
Wilson. Soma, "says Sftyana, is said to go gracefully, * because it is carried
off by Gdyatri in the shape of a hawk.’
2 Indra's: throat: literally, belly ; the dronahalasa. or reservoir. The
ten: the fingers.
3 The cows: the milk and curds. The roaring sound of the effused Spma
is said to be dear to Surya’s Daughter, Uslias or Dawn, because it is chiefly
heard in the early morning. The Falcon: I adopt Ludwig’s interpretation of
the strange word vinamgrisdh as no other meaning seems suitable here.
According to S&yana, the word means praiser, or worshipper. The twofold
hindred sisters: the fingers of both hands.
330 THE HYMNS OF [BOOK /X
5 0 Indra, urged by arms of men and poured in streams, Soma
flows on for thee after his Godlike kind.
Plans thou fulfillest, gatherest thoughts for sacrifice: in the
bowls sits the Gold-lined like a roosting bird.
6 Sages well-skilled in work, intelligent, drain out the stalk that
roars, the Sage, the Everlasting One.
The milk, the hymns unite them with him in the place of
sacrifice, his seat who is produced anew.
7 Earth's central point, sustainer of the mighty heavens, distil¬
led into the streams, into the waters' wave,
As Indra’s thunderbolt, Steer with far-spreading wealth, Soma
is flowing'on to make the heart rejoice.
8 Over the earthly region flow thou on thy way, helping the
praiser and the pourer, thou Most Wise.
Let us not lack rich treasure reaching to our home, and may
we clothe ourselves in manifold bright wealth.
9 Hither, 0 Indu, unto us a hundred gifts of steeds, a thousand
gifts of cattle and of gold,
Measure thou forth, yea, splendid ample strengthening food :
do thou, 0 Pavam&na, heed this laud of ours.
HYMN LXXyi. Soma Pavamftna.
They from the spouting drop have sounded at the rim : naves
speed together to the place of sacrifice.
That Asura hath formed, to seize, three lofty heights. The
ships of truth have borne the pious man across.
2 The strong Steers, gathering, have duly stirred themselves,
and over the stream's wave the friends sent forth the song.
Engendering.the hymn, with flowing streams of naeath, Indra's
dear body have they caused to wax in strength.
3 With sanctifying gear they sit around the song : their ancient
Eather guards their holy work from barm.
7 The heart; of Indra. As Indra’& thunderbolt: cp. IX. 77. 1.
1 They: the ■ from whose run or edge the Soma-drops fall
noisily. Naves t ■ , wheels, again by the same figure, chariots,
mid then by metaphor the swiftly-running Soma-drops. That Asura : the
divine Soma. To seize: to be held and used. Three lofty heights : the three
elevated worlds. The ships of truth: or, of the truthful (Soma). According
to S&yaua, the four vessels which hold the Aditya, Agrayana, Ukthya, and
Dhruva libations.
2 The strong Steers: the priests.
3 Their ancient Father: Soma ; or, perhaps, Agnt. Vanina: ( Soma the
ftll-envelopper.'—Wilson. Him: Soma. In sustaining Hoods: in the Vasatt-
varf waters,—Sdyana,
HYMN 74.]
THE RIG VEDA.
331
Vanina hath o'erspread the mighty sea of air. Sages had
power to hold him. in sustaining floods.
4 Sweet-tongued, exhaustless, they have sent their voices down
together, in heaven's vault that pours a thousand streams.
His wildly-restless warders never close an eye : in every place
are found the bonds that bind man fast.
5 O'er Sire and Mother they have roared in unison, bright with
the verse of praise, burning up riteless men,
Blowing away with supernatural might from earth and from
the heavens the swarthy skin which Indra hates.
6 Those which, as guides of song and counsellor^ of speed, were
manifested from their ancient dwelling place,—
From these the eyeless and the deaf have turned aside: the
wicked travel not the pathway of the Law.
7 What time the filter with a thousand streams is stretched,
the thoughtful sages purify their song therein.
Bright-coloured are their spies, vigorous, void of guile/ excel¬
lent, fair to see, beholders of mankind.
8 Guardian of Law, most wise, he may not be deceived : three
Purifiers hath he set within his heart.
With wisdom he beholds all creatures that exist: he drives into
the pit the hated riteless ones.
9 The thread of sacrifice spun in the cleansing sieve, on Vanina's
tongue-tip, by supernatural might,—
This, by their striving, have the prudent ones attained: he
who hath not this power shall sink into the pit.
HYMN LXXIV. Soma Pavamftna*
Born like a youngling he hath clamoured in the wood, when
he, the Bed, the Strong, would win the light of heaven.
4 They: the beams that radiate from Soma; somavamayah: Soma-rays.—
S&yana.
5 Sire and Mother: the general parents, Heaven and Earth. The swarthy
shin; ( the black-skinned (Rakshasas)* —Wilson.
6 Those: rays. I follow S&yana’s interpretation. The first line is very
obscure. . „ A ~
7 The filter: the tip of their tongue. Cf. stanza 9, and hymn 75. 2. See ±ser-
gaigne, La Religion Vedigue, I. 283. Bright coloured: rudrtfsah: sons of
Rudra, according to S&yana. But see Yedische Studien, I. pp, 55, 56.
8 Of Law: of law-ordained sacrifice. The three Purifiers whom Soma sets
within his heart and combines in his own being are Agni, V4yu, Surya, the
purifying powers of fire, wind, and sun.
9 On Varuna's J -Vasativari waters in which Soma dwells
(va^ati) stand on ti , ' i . Q V~r-;. He who hath not this
power: f he who is incompetent for th ■ ■■ ■'
1 In the wood: in the wooden vat. According to Sayana, ‘ in the water, *
332
THE HYMNS OF
IBOOK IX.
He comes with heavenly seed that makes the water swell: him
for wide-spreading shelter we implore with prayer.
2 A far-extended pillar that supports the sky, the Soma-stalk,
filled full, moves itself every way.
He shall bring both these great worlds while the rite proceeds:
the Sage holds these who move together and all food.
3 Wide space hath he who follows Aditi’s right path, and mighty,
well-made food, meath blent with Soma juice ;
He who from hence commands the rain, Steer of the kine,
Leader of floods, who helps us hence, who claims our laud.
4 Butter andfmilk are drawn from animated cloud; thence
Amrit is produced, centre of sacrifice.
Him the Most Bounteous Ones, ever-united, love; him as our
Friend the Men who make all swell rain down.
5 The Soma-stalk hath roared, following with the wave : he
swells with sap for man the skin which Gods enjoy.
Upon the lap of Aditi he lays the germ, by means wherof we
gain children and progeny.
6 In the third region which distils a thousand streams, may the
Exhaustless Ones descend with procreaut power.
The kindred Four have been sent downward from the heav¬
ens : dropping with oil they bring Amrit and sacred gifts.
7 Soma assumes white colour when he strives to gain: the
bounteous Asura knows full many a precious boon.
Down the steep slope, through song, he comes to sacrifice,
and he will burst the water-holding cask of heaven,
2 lie shall bring both these great worlds: shall bring Heaven and Earth to
the sacrifice. r
3 He who follows Aditi's right path: the regularly moving moou. Sayana
takes dditih with gavyiitih : * the way to earth is broad.’—Wilson. Somewhat
similarly Hiilebraudt, V. M ., I. 360.
4 The Most Bounteous Ones, the Men who make all swell, are, probably, the
Maruts who fertilize the earth, and send Soma down in the rain. S&yana’s
explanation is different:—‘the assembled liberal givers [the yajamdnai or
sacrificers] delight him : (the Soma juices) the leaders, the protectors shower
down the accumulated (water) ’—Wilson. For the meaning of pdravah those
who swell, or cause to swell, ‘ protectors’ according to StVyana, see VedUche
Studien, I, p. 85.
5 For man; for the sacrificer. The skin: his own body.—S&yana. Upon
the lap of Aditi: of the earth, according to Stiyaua. The meaning is that
Soraa is the source of all Nature’s productive power.
6 In the third region: dwelling in heaven. The Exhaustlcss Ones: these
are the kindred Four of the following line, *. ,r '. ■ ■ ■ ■ V" - to S&yana, four
rays or digits of Soma. It is most probab ■ ■■ -ddesses SinivAli,
Kuhu or Gungii, Bftktt/and Anumati are meant. Cp. II. 32. 6, 7.’—Ludwig.
7 Strives to gain: seeks to enjoy heaven.—Silyana. The water-holding cask:
the water-laden cloud.
TEE BIO VEDA.
HYMN 75.]
33 a
8 Yea, to the shining milk-anointed beaker, as to his goal, hath
stepped the conquering Courser.
Pious-souled men have sent their gifts of cattle unto Kak-
shivan of the hundred winters.
9 Soma, thy juice when thou art blended with the streams,
flows, Pavamana, through the long wool of the sheep.
So, cleansed by sages, 0 best giver of delight, grow sweet for
Indra, Pavamana 1 for his drink.
HYMN LXXY. Soma Pavamana.
Graciously-minded he is flowing on his way to win dear
names o’er which the Youthful One grows £reat.
The Mighty and Far-seing One hath mounted now the mighty
Surya’s car which moves to every side.
2 The Speaker, unassailable Master of this hymn, the Tongue of
sacrifice pours forth the pleasant meath.
Within the lustrous region of the heavens the Son makes the
third secret name of Mother and of Sire.
3 Sending forth flashes he hath bellowed to the jars, led by the
men into the golden reservoir.
The milky streams of sacrifice have sung to him: he of the
triple height shines brightly through the morns.
4 Pressed by the stones, with hymns, and graciously inclined,
illuminating both the Parents, Heaven and Earth,
He flows in ordered season onward through the fleece, a cur¬
rent of sweet juice still swelling day by day.
5 Flow onward, Soma, flow to bring prosperity: cleansed by the
men, invest thee with the milky di’aught.
What gladdening drinks thou hast, foaming, exceeding strong,
even with these incite Indra to give us wealth.
8 The conquering Courser: the swiftly-flowing Soma. Eakshtvdn: the
Rishi of the bymn.
1 O’er which: that is the Youthful One, the fresh and strong Soma,
exceeds iu greatness even the high titles which he wins by his gracious deeds.
2 Speaker; Master; Tongue of sacrifice: Soma, the giver of eloquence.
The Son: Soma. Of Mother and of Sire: of his parents. Heaven and Earth.
What the third secret name , that is, probably, a name in addition to those of
Heaven and Earth, and comprising both deities, may be, docs not appear.
S&yana’s explanation is different *.—* the son (the sacrifice!-) assumes a third
name unknown to his parents ; ’ that is, Wilson adds, ‘a name not given at
birth...He [S&yana] cites BaudMyana, who gives Somaydjin [Somay&ga sacri-
ficerj as an instance of a third name/
3 The milky stream^: cf. I. 144. 2. Of the triple height: dwelling in three
high places, heaven, the firmament or the mountain-top, and the place of sac¬
rifice. Cf. IX, 71. 7.
[BOOK IX.
234 THE HYMNS OF
HYMN LXXYI. Soma Pavamftna.
On flows the potent juice, sustainer of the heavens, the strength
of Gods, whom men must hail with shouts of joy.
The Gold-lined, started like a courser by brave men, impe¬
tuously winneth splendour in the streams.
2 He takes his weapons, like a hero, in his hands, fain to win
light, car-borne, in forays for the kine.
Indu, while stimulating Indra’s might, is urged forward and
balmed by sages skilful in their task.
3 Soma, as thou art purified with flowing wave, exhibiting thy
strength e$ter thou Indra’s throat.
Make both Worlds stream for us, as lightning doth the clouds :
mete out exhaustless powers for us, as ’twere through song.
4 Onward he flows, the King of all that sees the light: the
K-ishis’ Lord hath raised the song of sacrifice;
Even he who is adorned with Surya’s arrowy beam, Father of
hymns, whose wisdom is beyond our reach.
5 Like as a bull to herds, thou flowest to the pail, bellowing as
a steer upon the waters’ lap.
So, best of Cheerers, thou for Inara flowest on that we, with
thy protection, may overcome iu^fight.
HYMN LXXVIL Soma Pavam&na.
More beauteous than the beautiful, as Indra’s bolt, this Soma,
rich in sweets, hath clamoured in the vat.
Dropping with oil, abundant, streams of sacrifice flow unfco him
like milch-kine, lowing, with their milk.
2 On flows that Ancient One whom, hitherward, from heaven,
sped through the region of the air, the Ijklcon snatched.
He, quivering with alarm and terrified in heart before bow¬
armed Krisauu, holdeth fast the sweet.
3 May those first freshest drops of Soma juice effused flow r on
- their way to bring us mighty strength in kine.
Beauteous a s serpents ^ worthy to be looked upon, they whom
t. \ VS each sacred gift and all our prayers have pleased.
3 As ’twere through song; * now with, the rice, i. e. at the very time the
rite is being performed.’ —Wilson.
2 The Falcon : see I. 93. 5. He: Soma, according to S&yana, but more
probably the falcon, Krisdnu: the archer who guards the celestial Soma.
See 1.112. 21.
3 Serpents: the meaning of ahyhli is uncertain here. S&yana explains it
* by JtjSu&h- yvom<}XU-- ( pleasing to ’look upon like beautiful well-adorned
' (women).’—Wilson.
HYMN 78.1 THE RIG VET)A. 835
4 May that much-lauded ludu, with a heart inclined to us, well-
knowing, fight against our enemies.
He who hath brought the germ beside the Strong One's seat
moves onward to the widely-opened stall of kine.
5 The active potent juice of heaven is flowing on, great Yaruna
whom the fro ward man can ne’er deceive.
Mitra, the Holy, hath been pressed for troubled times, neigh¬
ing like an impatient horse amid the herd.
HYMN LXXVIII. Soma PavamSna.
Kaising his voice the King bath flowed upon his way; invest¬
ed with the waters he would win the kine. *
The fleece retains his solid parts as though impure, and bright
and cleansed he seeks the special place of Gods.
2 Thou, Soma, art effused for Xndra by the men, balmed in the
■ wood as wave, Sage, Viewer of mankind.
Full many are the paths whereon thou mayest go ; a thousand
bay steeds hast thou resting in the bowls.
3 Apsarases who dwell in waters of the sea, sitting within, have
flowed to Soma wise of heart.
They urge the Master of the house upon his way, and to the
Eternal Pavamana pr<ay for bliss.
4 Soma flows on for us as winner of the kine, winner of thousands,
cars, water, and light, and gold;
He whom the Gods have made a gladdening draught to drink,
the drop most sweet to taste, weal-bringing, red of hue.
4 He who hath brought the germ: here the sacrificer and not Soma
meant.—Ludwig. The Strong One : Agni.
5 In this stanza Soma is compared to, or mystically identified with, Varuna
and Mitra. S&yana leaves Yanina unexplained, hut interprets Mitra by
sarveshdm mltrabhutah , * (Soma) the friend of all.*
1 The fleece: literally, the sheep ; the filter made of wool. Solid parts:
tctnrd: the fragments of stalk which will not pass through the strainer.
According to S&ynna, ‘with its own covering,’— f tlie sheep with its fleece.’—
Wilson. The special place of Gods: the vessels which hold the libations
assigned to various ©ods.
2 Balmed in the wood : according to Sftyana, ‘art driven into the water/
Bay steeds: swiftly-running tawny drops,
3 Apsarases who dwell in waters of the sea: * nymphs of the firmament.’—
Wilson. The mymphs are identified with their element, and represent the
water with which the Soma juice is mixed. The Master of the house: har~
mymya sahshanim; Soma. In IX. 71. 4, Sftyana explains these words as
* overpowerer, or stormer of the fort of the enemy/ and in this place as ‘ the
sprinkler of the hall of sacrifice/ Sahshani , from the root sa/i, means over¬
powerer, and from the root such, connected with, especially as master and
possessor.
336 THE HYMNS OF [ROOK IX,
5 Soma, as PavamAna thou, our faithful Friend, making for us
these real treasures, flowest on.
Slay thou the enemy both near and far away : grant us secur¬
ity and ample pasturage.
HYMN LXXIX. Soma PavamAna.
Spontaneous let our drops of Soma juice flow on, pressed, gol-
den-hued, among the Gods of lofty heaven.
Perish among us they who give no gifts of food ! perish the
godless 1 May our prayers obtain success.
2 Forward to us the drops, distilling meath, shall flow, like riches
for whose sake we urge the horses on.
Beyond the<Sraf iy hindering of all mortal men may we conti¬
nually bear precious wealth away.
3 Yea, verily, foe of hate shown to himself is he, yea, verily, des¬
troyer too of other hate.
As thirst subdueth in the desert, conquer thou, 0 Soma Pava-
mana, men of evil thoughts.
4 Near kin to thee is he, raised loftiest in the heavens : upon the
earth’s high ridge thy scions have grown forth.
The press-stones chew and crunch thee on the ox’s hide: sages
have milked thee with their hands into the streams.
5 So do they hurry on thy strong and beauteous juice, 0 Indu,
as the first ingredient of the draught.
Bring low, thou Pavamana, .every single foe, and be thy might
shown forth as sweet and gladdening drink.
HYMN LXXX. Soma PavamAna.
On flows the stream of Soma who beholds mankind: hy ever¬
lasting Law he calls the Gods from heaven.
He lightens with the roaring of Brihaspatx: the lakes have not
contained the pourings of the juice.
1 They who give no gifts of food; I can find no satisfactory explanation of
ishoh dratiyah, so I give Sftyana’s interpretation as a makeshift. ‘May they
be destroyed who are the withholders of food from us/—Wilson.
2 Urge the horses on: SAyana explains arvatcih, horses, by ‘ strong enemy.’
‘By whose aid we encounter the powerful (enemy).’—Wilson.
3 ‘ Soma knows how to defend not only himself, but us also.’—Ludwig.
Destroyer: literally, the wolf.
4 He: ‘the Moon.’—Ludwig. ‘Thy best juice dwells in the navel of
heaven, that which receives (the oblation).’—Wilson. On the ox's hide:
* Although men of the present time pour out the Soma upon the skin of a
bh.ck antelope and not on a cowhide or oxhide, still it is measured out for
sale on an oxhide.’—SAyana. -
I The roaring of Brihaspati: that is, says SAyana, the voice or praise of
the worshipper. Agni may be intended, as Ludwig suggests. The lakes: or
seas (samii' 1 2 3 4 -'*-!-* 1 T - 11 y the Soma-reservoirs. SAyana takes na as a
particle of , : ■ i' „ libations cover (the earth)like rivers.’—Wilson,
THE MG VEDA,
337
HYMN 81.1
2 Tliou, powerful Soma, thou to whom the cows have lowed, as-
cendest, bright with sheen, thine iron-fashioned home.
Thou, leugtheuiug our princes' life and high renown, flowest for
Indra as his mighty gladdening drink.
3 Best giver of delight, he flows to Indra's throat, robing him¬
self in might, Auspicious One, for fame.
He spreads himself abroad, to meet all things that be: the
vigorous Tawny Steed flows sporting on his way.
4 The men, the ten swift fingers, milk thee out for Gods, even
thee most rich in meath, with thousand flowing streams.
Soma who winnest thousands, driven by the^ien, expressed
with stones, bring, as thou flowest, all. the Gods.
5 Deft-handed men with stones, the ten swift fingers, drain thee
into waters, thee, the Steer enriched with sweets.
Thou, Soma, gladdening Indra and the Heavenly Host, flowest
as Pavamana like a river's wave.
HYMN LXXXI. Soma Pavam&na.
Onwabd to Indra's throat move, beauteously adorned, the
waves of Soma as lie purifies himself,
When they, brought forward with the lovely curd of kine,
effused, have cheered 6he Hero to bestow his gifts.
2 Hither hath Soma flowed unto the beakers, like a chariot-
horse, a stallion swift upon his way.
Thus, knowing both the generations, he obtains the rights and
dues of Gods from yonder and from hence.
3 While thou art cleansed, 0 Soma, scatter wealth on us;
Indu, bestow great bounty as a liberal Prince.
Giver of life, with wisdom help to opulence; strew not our
home possessions far away from us.
4 Hither let Pushan Pavamana come to us, Yaruna, Mitra,
bountiful, of one accord,
The Maruts, Asvins, Vayu, and Brihaspati, Savitar, Tvashtar 1 ,
tractable Sarasvati.
2 Iron-fashioned home: Bee IX. 1. %
2 Both the generations: of Gods and men. S&yana takes ubkdyasya jan-
manah with devfitndm: — { aud knowing bath races of gods—those who come
to (the sacrifice) from the other world and those who (come) from this world.*
—Wilson.
3 Help to opulence: according to S&yana, i help Yasu (the Bishi of the
hymn) to prosperity.*
4 Tractable; snyamd: easily led (by prayer). According to S4yana=sim-
grahd, beautiful in foim
22
338. THE HYMNS OF [BOOK /X
5 Both Heaven and Earth, the all-invigorating Pair, Vidhatar,
Aditi, and Aryaman the God,
Bhaga who blesses men, the spacious Firmament,—let all the
Gods in Pavamkna take delight.
HYMN LXXXTI. Soma Pavam&na,
Even as a King hath Soma, red and tawny Bull, been pressed :
the Wondrous One hath bellowed to the kine.
While purified he passes through the filtering fleece to seat
him hawk-like on the place that drops with oil.
2 To glory goest thou, Sage with disposing skill, like a groomed
steed thm rushest forward to the prize.
0 Soma, be thou gracious, driving off distress : thou goest,
clothed in butter, to a robe of state.
3 Parjanya is the Father of the Mighty Bird : on mountains-,
in earth’s centre hath he made his home,
The waters too have flowed, the Sisters, to the kine : he meets
the pressing-stones at the beloved rite.
4 Thou givest pleasure as a wife delights her lord. Listen, G
Child of Pajri, for to thee I speak.
Amid the holy songs go on that we may live: in time of
trouble, Soma, watch thou free from blame.
5 As to the men of old thou earnest, Indu, unharmed, to
strengthen, winning hundreds, thousands,
So now for new felicity flow onward : the waters follow as thy
law ordaineth.
HYMN LXXXIIL Soma PavamAna.
Spread is thy cleansing filter, Brahmanaspati: as Prince,
thou entered its limbs from every side.
5 All-invigorating: msvaminvS: ‘all-pervading. 5 —SAyana, Vidhdtar: the
Disposer, regarded as a separate deity, as Dh&tar is the Maker, Ordainer, or
Establishes -
1 As a King: ‘magnificent as a king.’—Wilson. That drops with oil:
SAyana here explains ghyitavantam by udaJcavantam, watery.
2 To a robe of state: nirnijam: ‘ to the cleansing (vessel). 5 —Wilson,
3 Parjanya ; the God of the rain-cloud and waters of the air in which the
mighty Bird, the Moon, is born. In earth's centre; at the altar, in the
oblation.
4 Pajrd: according to S Ay ana, the earth. The St. Petersburg Lexicon
explains the word as meaning the moist fresh Soma-plant of which Soma, the
juice, is the child. Perhaps, as Ludwig suggests, PajrA may be the name of
the sacrificer’s wife. -
1 Bralimauaspati’s filter appears to be the heavenly filter through which
the rain descends to earth. See Bergaigne, La Religion VMiqtie, I. 79, 2Q1.
The raw : uncooked oblation. Which bear: * bearing (the sacrifice). 7 —Wilson.
This: according to S Ay ana, to this filter. Ludwig thinks that Agni or Sfirya
is meant by ‘ tut.’
THE R1G7EDA.
3-39
HYMN 84]
The raw, whose mass hath not been heated, gains not this :
they only which are dressed, which bear, attain to it.
2 High in the seat of heaven is spread the Scorcher’s sieve : its
threads are standing separate, glittering with light.
The Swift Ones favour him who purifieth this : with cons¬
ciousness they stand upon the height of heaven.
3 The foremost spotted Steer hath made the Mornings shine,
and yearning after strength sustains all things that be.
By his high wisdom have the Mighty Sages wrought: the
Fathers who behold mankind laid down the germ.
4 Gandharva verily protects his dwelling-place^ Wondrous, he
guards the generations of the Gods. •
Lord of the snare, he takes the foeman with the snare : those
who are most devout have gained a share of meath.
5 Bich in oblations ! robed in cloud, thou compassest oblation,
sacrifice, the mighty seat of Gods.
King, on thy chariot-sieve thou goest up to war, and with a
thousand weapons winnest lofty fame.
HYMN LXXXIY. Soma Pavam&na.
Flow, cheering Gods, most active, winner of the flood, for
Indra, and for Vayu, and for Varuna.
Bestow on us to-day wicfe room with happiness, and in thine
ample dwelling laud the Host of Heaven.
2 He who hath come anear to creatures that have life, Immortal
Soma flows onward to all of them.
Effecting, for our aid, both union and release, Indu, like
Surya, follows closely after Dawn.
2 The Scorches sieve : e The filter of the foe-scorching (Soma)/—Wilson.
The Swift Ones: e his swift-flowing (juices) protect the purifier (the worship¬
per).’—Wilson.
3 The Mighty Sages: those who possess supernatural wisdom ; the Gods.
The Fathers; * The fruitfulness of heaven and earth, which give birth to gods
and men, is described as produced by the fathers.’—Wallis, Cosmology of the
R. F, p. 72. See X. 64. 14.
4 Oandhai'va: here, the Sun. His: Soma’s.
5 Robed in cloud : ndbhah: meaning, water from the clouds. With a thou¬
sand weapons: more literally, having a thousand, that is, countless, sharp
points. ‘Thousand-rayed.’—Ludwig.
1 In thine ample dwelling: ‘ on the spacious sacrificial ground.’—S&yana.
2 The second line is obscure. Wilson translates, after S&yana :— 1 2 * * * 6 Indu,
“binding and loosing, accompanies the sacrifice (for its protection) as the sun
the dawn ; ’ that is, binding or connecting the sacrifice with the gods and loos¬
ing or separating it from the Asuras or evil spirits. But this explanation is
unsatisfactory, Ludwig suggests that * union’ refers to Soma’s binding to¬
gether heaven and earth, Gods and men, and for the meaning of ‘ release ’ he
refers to IX, 68. 6,
340 THE HYMNS OH . [BOOK JX
3 He who is poured with milk, he who within the plants hastes
bringing treasure for the happiness of Gods,
, He, poured forth in a stream flows with the lightning’s flash,
Soma who gladdens Indra and the Host of Heaven.
4 Winner of thousands, he, this Soma, flows along, raising a
vigorous voice that wakens with the dawn.
Indu with winds drives on the ocean of the air, he sinks
within the jars, he rests in Iudra’s heart.
5 The kine with milk dress him who makes the milk increase,
Soma, amid the songs, who finds the light of heaven.
Winner of wealth, the effectual juice is flowing on, Singer
and Sage by wisdom, dear as heaven itself.
HYMN LXXX Y. Soma Pavam&na.
Flow on to Indra, Soma, carefully effused : let sickness stay
afar together with the fiends.
Let not the double-tongued delight them with thy juice : here
be thy flowing drops laden with opulence,
2 0 Pavamana, urge us forward in the fight: thou art the
vigour of the Gods, the well-loved drink.
Smite thou our enemies who raise r the shout of joy : Indra,
drink Soma juice, and drive away our foes.
3 Unharmed, best Cheerer, thou, 0 Indu, flowest on: thou,
even thou thyself, art Indra’s noblest food.
Full many a wise man lifts to thee the sonsr of praise, and
hails thee with a kiss as Sovran of this world.
4 Woudrous, with hundred streams, hymned in a thousand songs,
ludu pours out for Indra his delightful meath.
Winning us land and waters, flow thou hitherward: Rainer
of bounties, Soma, make broad way for us.
5 Ro.iriug within the beaker thou art balmed with milk: thou
passest through the fleecy filter all at once.
Carefully cleansed and decked like a prize-winning steed, 0
Soma, thou hast flowed down within Iudra’s throat.
6 Flow onward sweet of flavour for the Heavenly Race, for
Indra sweet, whose name is easily invoked :
Flow sweet for Mitra, Yanina, and V&yu, rich in meath, in¬
violable for Brihaspati.
7 Ten rapid fingers deck the Courser in the jar: with hymns
the holy singers send their voices forth.
The filtering juices hasten to their eulogy, the drops that
gladden find their way to Indra’s heart.
HYMN 86 .] THE MGVEHA. 341
8 While thou art purified pour on us hero strength, great, far-
extended shelter, spacious pasturage.
Let no oppression master this our holy work: may we, 0
Indu, gain all opulence through thee.
9 The Steer who sees afar hath risen above the sky: the Sage
hath caused the lights of heaven to give their shine.
The King is passing through the filter with a roar : they drain
the milk of heaven from him who looks on men.
10 High in the vault of heaven, unceasing, honey-tongued, the
Loving Ones drain out the mountain-haunting Steer,—
The drop that hath grown great in waters, in *Jie lake, meath-
rich, in the stream’s wave and in the cleansing sieve.
11 The Loving Ones besought with many voices the Eagle who
had down away to heaven.
Hymns kiss the Youngling worthy of laudation, resting on
earth, the Bird of golden colour.
12 High to heaven’s vault hath the Gandharva risen, beholding
all his varied forms and figures.
His ray hath shone abroad with gleaming splendour : pure,
he hath lighted both the worlds, the Parents.
HYX1N LXXXVI. Soma Pavam&na,
Thy gladdening draughts, 0 Pavamana, urged by song flow
swiftly of themselves like sons of fleet-foot mares.
The drops of Soma juice, those eagles of the heavens, most
cheering, rich in rneath, rest in the reservoir.
2 As rapid chariot-steeds, so turned in several ways have thine
exhilarating juices darted forth,
Soma-drops vicfa in meath, waves, to the Thunder-armed, to
Indra, like milch-kine who seek their calf with milk.
3 Like a steed urged to battle, finder of the light, speed on¬
ward to the cloud-born reservoir of heaven,,
A Steer that o’er the woolly surface seeks the sieve, Soma
while purified for Indra’s nourishment.
9 The Steei ■ who sees afar: wise Soma, the Moon.
10 The Loving Ones : ventlh : the Gods or, specially, the Maruts. Accord¬
ing to S&yana, great Rishis, called Venas. The mountain-haunting Steer: Soma,
first seen over the mountain heights. See Hillebrandt, V. M., I. 389,
11 Soma in this stanza is the Eagle, the Youngling or infant, and the Bird
of golden colour.
12 The Gandharva: here Soma, tlie Moon. See Hillebrandt, V. M., I. 429.
3 Speed onward ; hasten to pour down the rain from the cloud,
THE HYMNS OF
[BOOK IX .
4 Fleet as swift steeds, thy drops, divine, thought-swift, have
been, 0 Pavamaua, poured with milk into the vat.
The Kishis have poured in continuous Soma-drops, ordainers
who adorn thee, Friend whom Bishis love.
5 0 thou who seest all things, Sovran as thou art and passing
strong, thy rays encompass all abodes.
Pervading with thy natural powers thou flowest on, and as
the whole world’s Lord, 0 Soma, thou art King.
6 The beams of Pavam&na, sent from earth and heaven, his
ensigns who is ever stedfast, travel round.
When on fche sieve the Golden-hued is cleansed, he rests
within the vats as one who seats him in his place.
7 Served with fair rites he flows, ensign of sacrifice: Soma
advances to the special place of Gods.
He speeds with thousand currents to the reservoir, and passes
through the filter bellowing as a bull.
3 The Sovran dips him in the sea and in the streams, and set
in rivers with the waters’ wave moves on.
High heaven’s Sustaiuer at the central point of earth, raised
on the fleecy surface Pavamana stands.
9 He on whose high decree the heavens and earth depend hath
roared and thundered like the summit of the sky.
Soma flows on obtaining Indra’s friendly love, and, as they
purify him, settles in the jars.
10 He, light of sacrifice, distils delicious meath, most wealthy,
Father and begetter of the Gods.
He, gladdening, best of Cheerers, juice that Indra loves, enrich¬
es with mysterious treasure earth and fyeaven.
11 The vigorous and far-seeing one, the Lord of heaven, flows,
shouting to the beaker, with his thousand streams.
Coloured like gold he rests in seats where Mitra dwells, tho
Steer made beautiful by rivers and by sheep.
.12 In forefront of the rivers Puvam&na speeds, in forefront of
the hymn, foremost among the kine.
4 Friend whom Rishis love ; Hshishdna: tlie word does not occur elsewhere,
and its precise meaning is uncertain. *0 mAi-enjoyed/—Wilson. ‘ Thou who
playesi the part of a Rishi,’—hudwig.
8 The sea and the streams are the firmament and its waters. Soma,, who
is at the same time the God in heaven and the earthly beverage, is said to
combine with the solar rays in the clouds, and thus to cause the rain to
descend. See Hillebrandt, F. M.. I. 215. Central point of earth; the place
of sacrifice.
H rivers and by sheep; by the purifying waters and the woollen
strainer,
HYMN 86 ,]
THE RIGYEDA,
343
He shares the mighty booty in the’van of war: the well-armed
Steer is purified by worshippers,
13 This heedful Pavamana, like a bird sent forth, hath with his
wave flowed onward to the fleecy sieve,
0 Indra, through thy wisdom, by thy thought, 0 Sage, Soma
flows bright and pure between the earth and heaven.
14 He, clad in mail that reaches heaven, the Holy One, filling
the firmament, stationed amid the worlds,
Knowing the realm of light, hath come to us in rain: he sum¬
mons to himself his own primeval Sire.
15 He who was first of all to penetrate his forrj bestowed upon
bis race wide shelter and defence.
From that high station which he hath in loftiest heaven he
comes victorious to all encounters here.
16 Iudu hath started forth for Indra’s special place, and slights
not as a Friend the promise of his Friend.
Soma speeds onward like a youth to youthful maids, and gains
the beaker by a course of hundred paths.
17 Your songs, exhilarating, tuneful, uttering praise, are come into
the places where the people meet.
Worshippers have exalted Soma with their hymns, and milch-
kine have come near to meet him with their milk.
18 0 Soma, Indu, while they cleanse thee, pour on 11 s accumu¬
lated, plentiful, nutritious food,
Which, ceaseless, thrice a day shall yield us hero power en¬
riched with store of nourishment, and strength, and meath.
19 Far-seeing Soma flows, the Steer, the Lord of hymns, the
Furtherer o£ day, of morning, and of heaven.
Mixt with the streams he c msed the beakers to resound, and
with the singers' aid they entered Indra's heart.
20 On, with the prudent singers, flows the ancient Sage and gnided
by the men hath roared about the vats.
Producing Trita's name, may he pour forth the meath, that
V&yu and that Indra may become his Friends.
14 His own primeval Sire: or, the ancient Father of this (All). Indra is
meant.
15 He: Soma. His form: Indra'8. His race : Indra and the Gods.
16 Slights not as a Friend the promise of his Friend; 'the friend leaves
not the stomach of his friend.’ —Wilson. S&yana derives samgiram from
samgrt, to swallow, instead of from samyrt, to assent. Hundred paths:
through the interstices of the wool.
18 Thrice a day: at the three appointed sacrifices.
20 Producing Trita's name : literally, begetting, that is, making (jandyan)
the name of Trita ; meaning probably, as Prof. Ludwig suggests, reminding
344 THE HYMHS OF [BOOK /X
21 He, being purified, bath made the Mornings shine : this, even
this is he who gave the rivers room.
He made the Three Times Seven pour out the milky flow:
Soma, the Cheerer, yields whate’er the heart finds sweet.
22 Flow onward, Soma, in thine own celestial forms, flow, Indu,
poured within the beaker and the sieve.
Sinking into the throat of Indra with a roar, led by the men
thou madest Surya mount to heaven.
23 Pressed out with stones thou flowest onward to the sieve, 0
Indu, entering the depths of Indra*s throat.
Far-sighted Soma, now thou lookest on mankind : thou didst
unbar th$?eow-stall for the Angirases.
24 In thee, 0 Soma, while thou pnrifiedst thee, high-thoughted
sages, seeking favour, have rejoiced.
Down from the heavens the Falcon brought thee hitherward,
even thee, 0 Indu, thee whom all our hymns adorn.
25 Seven Milch-kine glorify the Towny-coloured One while with
his wave in wool he purifies himself.
The living men, the mighty, have impelled the Sage into the
waters’ lap, the place of sacrifice.
26 Indu, attaining purity, plunges through the foe, making his
ways all easy for the pious man?
Making the kine his mantle, he, the lovely Sage, runs like a
sporting courser onward through the fleece.
27 The ceaseless watery fountains with their hundred streams
sing, as they hasten near, to him the Golden-hued.
Him, clad in robes of milk, swift fingers beautify on the third
height and in the luminous realm of heaven.
28 These are thy generations of celestial seed : thou art the
Sovran Lord of all the world of life.
This universe, 0 Pavam&na, owns thy sway; thou, Indu, art
the first establisher of Law.
us of Trita, with whom he is closely connected. * Generating the water of
the threefold (Indra).’—Wilson.
_ 21 The Three Times Seven; the Beven celestial rivers, corresponding to the
rivers of earth, multiplied by three to accord with the threefold division of
the heavens. According to S&yana, cows are meant.
23 Thou didst unbar the cow-stall: didst recover the cattle stolen by the
Panis, that is the rays of light that the fiends of darkness had carried off;
the great deed of Indra being ascribed to Soma his inspirer.
25 Seven Milch-kine: the celestial rivers.
26 Making the hine his mantle; he who is afterwards covered or mingled
with milk.
srurrse.] the mgveda. 345
29 Thou art the sea, 0 Sage who bringest all to light: tinder
thy Law are these five regions of the world.
Thou reachest out beyond the earth, beyond the heavens:
thine are the lights, 0 Pavam&na, thine the Sun.
30 Thou in the filter, Soma Pavamana, art purified to support
the region for the Gods.
The chief, the longing ones have sought to hold thee fast,
and all these living creatures have been turned to thee,
31 Onward the Singer travels o’er the fleecy sieve: the Tawny
Steer hath bellowed in the wooden vats.
Hymns have been sung aloud in resonant hai^?ony, and holy
songs kiss him, the Child who claims our praise.
32 He hath assumed the rays of Sfirva for his robe, spinning, as
be knows how, the triply-twisted thread.
He, guiding to the newest rules of Holy Law, comes as the
Women’s Consort to the special place.
33 On flows the King of rivers and the Lord of heaven: he
follows with a shout the paths of Holy Law.
The Golden-hned is poured forth with his hundred streams,
Wealth-bringer, lifting up his voice while purified.
34 Fain to be cleansed, thou, Pavam&na, pourest out, like wond¬
rous Sura, through the fleece, an ample sea.
Purified with the hands, pressed by the men with stones, thou
speedesfc on to mighty booty-bringing war.
35 Thou, PavamA.ua, sendest food and power in streams: thou
sit test.in the beakers as a hawk on trees,
For Indra poured as cheering juice to make him glad, as near¬
est and far-seeing bearer-up of heaven.
36 The Sisters Seven, the Mothers, stand around the Babe, the
noble, new-born Infant, skilled in holy song,
Gandharva of the floods, divine, beholding men, Soma, that he
may reign as King of all the world.
29 Thou art the sea: Soma and the sea being alike producers of rain.
Lights: stars.
SO The region: mid-air ; the firmament. The chief , the longing ones : the
Venas, the Maruts.
32 >S pinning.. Ah? '■■V-v thread: bearing his part in morning, noon¬
day and evening <*. /' • Women's Consort: Lord and husband of the
Waters of heaven. The special place: 1 the consecrated (vessel).’—Wilson.
34 Like wondrous Sdra : adorable like the Sun.
36 The Sisters Seven : the great rivers which may provide water for Soma-
sacrifices. Gandharva: frequently identified with the Sun, here means Soma,
the Moon,
[BOOK IX,
346 THE KYMNS OF
37 As Sovran Lord thereof thou passest through these worlds, 0
Indu, harnessing thy tawny well-winged Mares.
May they pour forth for thee milk and oil rich in sweets .* 0
Soma, let the folk abide in thy decree.
38 0 Soma, thou beholdest men from every side: 0 Pavamana,
Steer, thou wanderest through these.
Pour out upon us wealth in treasure and in gold : may we
have strength to live among the things that be.
39 Winner of gold and goods and cattle flow thou on, set as im~
pregner, Indu, mid the worlds of life.
Rich in bray© men art thou, Soma, who winuest all: these holy
singers wait upon thee with the song.
40 The wave of flowing meath hath wakened up desires : the
Steer enrobed in milk plunges into the streams.
Borne on his chariot-sieve the King hath risen to war, and
with a thousand rays hath won him high renown.
41 Dear to all life, he sends triumphant praises forth, abundant,
bringing offspring, each succeeding day.
From Indra crave for us, Indu, when thou art quaffed, the bles¬
sing that gives children, wealth that harbours steeds.
42 When days begin, the strong juice, lovely, golden-hued, is
recognized by wisdom more aud more each day,
He, stirring both the Races, goes between the two, the bearer
of the word of men and word of Gods.
43 They halm him, balm him over, balm him thoroughly, caress
the mighty streugth and balm it with the meath.
37 Tawny ...Mares; haritah ; Harits, Of. IV. 6.9; 13.3; VII. 66.15;
IX. 63. 9.
38 Through these: there is no substantive. S&yana supplies ajpah t waters.
40 Desires; the meaning of mndndh; is not certain; ‘voices (of praise). 7 —
Wilson. With a thousand rays: sahnsrabhrishtih: literally, having a thousand
edges or sharp points. Op. IX. 83. 5
41 The blessing: this seems to be very nearly the meaning of brdhma here.
But the word may as usual be rendered by prayer, or devotion. * Solicit
Indra (to give) us food productive of progeny. 7 —Wilson,
42 When days begin; according to S&yana, early in the morning. The
commencement of the year is more probably intended. The second half of
the stanza is obscurely expressed. It appears to mean that Soma acts as a
mediator between heaven and earth, urging men to offer, and the Gods to
receive, worship, bearing up to heaven the hymns and praises of human
worshippers and bringing back to them the assurance that their petitions
will be granted. S&yana’s explanation is different: ‘ approaching the two
men (the praiser ajid the worshipper or secular and sacred people) he passes
in the midst (of heaven and earth, bestowing), upon the upholder (of the
rite) both human and divine (riches). 7 —Wilson. I follow Ludwig who takes
dhartdri as nominative singular.
ETMN 87.]
TEE RIG VEDA.
347
They seize the flying Steer at the stream’s breathing-place:
cleansing with gold they grasp the Animal herein.
44 Sing forth to Pavam&na skilled in holy song: the juice is
flowing onward like a mighty stream.
He glideth like a serpent from his aucient skin, and like a
playful horse the Tawny Steer hath run.
45 Dweller iu floods. King, foremost, he displays his might, set
among living things as measurer of days.
Distilling oil he flows, fair, billowy, golden-hued, borne on a
car of light, sharing one home with wealth.
46 Loosed is the heavens’ support, the uplifted ^cheering juice :
the triply-mingled draught flows round into the worlds.
The holy hymns caress the stalk that claims our praise, when
singers have approached his beauteous robe with song.
47 Thy streams that flow forth rapidly collected run over the
fine fleece of the sheep as thou art cleansed.
When, Indu, thou art balmed with milk within the bowl,
thou sinkest in the jars, 0 Soma, wheu expressed.
48 Winner of power, flow, Soma, worthy of our laud : run on¬
ward to the fleece as well-belov&d meath.
Destroy, 0 Indu, all voracious Bakshasas. With brave sons
in the assembly let our speech be bold.
HYMN LXXXYIL Soma Pavam&na.
Hot onward to the reservoir and seat thee : cleansed by the
men speed forward to the battle.
Making thee beauteous like an able courser, forth to the
sacred grass with reins they lead thee.
2 Indu, the weif-armed God, is flowing onward, who quells the
curse and guards from treacherous-onslaught,
Father, begetter of the Gods, most skilful, the buttress of
the heavens and earth’s supporter.
3 Bishi and Sage, the Champion of the people, deft and sagaci¬
ous, Usanfi in wisdom,
43 At the stream's breathing-place: where the stream seems to stay^ still
for a moment to recover breath. Cleansing with gold: with gold-ringed
Angers. The Animal: Soma.
45 As measurer of days: Soma being identified with the Moon.
46 Triply-mingled: or, poured into three vessels, the dronahalasa, ddhava-
ntya, and pHtabhrit. Robe: the integuments which cover the juice ; that is
the exterior of the stalk and shoots.
3 Vsand in wisdom: as wise as the celebrated Usanfi. Sfiyana explains
differently, regarding Usan& as the discoverer ; ‘ Esanas —he verily by his
348 . THE HYMNS OF [BOOK /X
He hath discovered even their-hidden nature, the Cows’ con¬
cealed and most mysterious title.
i This thine own Soma rich in meath, 0 Indra, Steer for the
Steer, hath flowed into the filter.
The strong Free-giver, winning hundreds, thousands, hath
reached the holy grass that never fails him.
5 These Somas are for wealth of countless cattle, renown there¬
for, and mighty strength immortal.
These have been sent forth, purified by strainers, like steeds
who rush to battle fain for glory.
6 He, while Ke cleanses him, invoked of many, hath flowed to
give the people all enjoyment.
Thou whom the Falcon brought, bring dainty viands, bestir
thyself and send us wealth and booty.
7 This Soma, pressed into the cleansing filter, hath run as
’twere a host let loose, the Courser;
Like a strong bull who wdiets his horns keen-pointed, like a
brave warrior in the fray for cattle.
8 He issued forth from out the loftiest mountain, and found
kitie hidden somewhere in a stable.
Soma’s stream clears itself for thee, 0 Indra, like lightning
thundering through the clouds of heaven,
9 Cleansing thyself, and borne along with Indra,Soma, thou goest.
ronnd the herd of cattle.
May thy praise help us, Mighty One, prompt Giver, to the
full ample food which thou bestowest.
HYMN LXXXVIII, Soma Pavam^a.
For thee this Soma is effused, 0 Iudra: drink of this juice;
for thee the stream is flowing—
Soma, which thou thyself hast made and chosen, even Indu,
for thy special drink to cheer thee.
poetic gift discovered the secret milk of those cows which was hidden and
concealed.’—Wilson. By title or name of the Cows, water appears to be
intended.
4 Steer for the Steer; or, Strong for the Strong.
5 Mighty strength immortal; 1 ample food and ambrosia/—Wilson,
8 From out the loftiest mountain: S&yana makes antdrddreh depend upon
Tcuchit } somewhere : ‘ This Soma stream has come from on high and has
detected the cattle which were in a stall (hidden) somewhere within the
mountain/—Wilson. Grassmann translates: ‘Er ist entsprungen aus dem
hoehsten Pressstein.’ ‘ He hath sprung forth from the most lofty press-stone/
9 The herd of cattle: Soma accompanies Indra in his expedition to recover
the stolen cattle,*—S&yana. Or the cattle or cows may be the milk with which
Soma is mixed,
HYMN 89.]
THE MOVED A.
349
2 Like a capacious car hath it been harnessed, the Mighty, to
acquire abundant treasures.
Then in the sacrifice they celebrated all triumphs won by
Nahus in the battle.
3 Like V&yu with his team, moving at pleasure, most gracious
when invoked like both N&satyas,
Thou art thyself like the Wealth-Giver, Soma! who grants
all boons, like song-inspiring Pushan.
4 Like Indra who hath done great deeds, thou, Soma, art slayer
of the Vritras, Port-destroyer.
Like Pedu’s horse who killed the brood of serpents, thus thou,
0 Soma, slayest every Dasyu. n
5 Like Agni loosed amid the forest, fiercely he winneth splen¬
dour in the running waters.
Like one who fights, the roaring of the mighty, thus Soma
Pavamana sends his current.
6 These Sotnas passing through the fleecy filter, like rain de¬
scending from the .clouds of heaven,
Have been effused and poured into the beakers, swiftly like
rivers running lowly seaward.
7 Plow onward like the ^potent band of Maruts, like that
Celestial Host whom none revileth.
Quickly be gracious unto us like waters, like sacrifice victo¬
rious, thousand-fashioned.
8 Thine are King Vanma’s eternal statutes, lofty and deep, 0
Soma, is thy glory.
All-pure art thou like Mitra the beloved, adorable, like Arya-
man, O Soma.
- HYMN LXXXIX. Soma Pavamdna.
This Chariot-horse hath moved along the pathways, and Pava¬
mana flowed like rain from heaven.
2 I can make nothing out of the second line of this stanza. The version
which. I give a3 a temporary makeshift is founded on Ludwig’s remarks in
his. Commentary on the passage, Vol. V. p. 308, of his Mgveda. Wilson,
following S&yana, translates :—* After this (i. e. after the harnessing of the
waggon.—Note.) may all the races of men expecting our (attack) go to the
desirable battle.’ * Now let the races of all men, rising up like trees, come
near to him in order to obtain success,’ would, according to Grassmann, be
nearer the meaning.
4 PedvCs horse: given to him by the Asvxns. See I. 116. 6; 117. 9 ; 118.
9 ; 119.10.
7 Dike sacrifice : according to S&yana, yajfiah, sacrifice, means here, worthy
of sacrifice:—* (thou art) of a thousand shapes, adorable like (Indra) the
victor in battle.’—-Wilson.
8 This stanza is found also in Book I. 91. 3,
350 TMB HYMNS OF [BOOK IX.
With ns hath Soma with a thousand currents sunk in the wood,
upon his Mother’s bosom.
2 King, he hath clothed him in the robe of rivers, mounted the
straightest-going ship of Order.
Sped by the Hawk the drop hath waxed iu waters : the father
drains it, drains the Father’s offspring.
3 They come to him, red, tawny, Lord of Heaven, the watchful
Guardian of the meath, the Lion.
, First, Hero in the fight, he seeks the cattle, and with his eye
the Steer is oar protector.
4 They harness to the broad-wheeled car the mighty Courser
whose back bears meath, unwearied, awful.
The twins, the sisters brighten him, and strengthen—these
children of one dame—the vigorous Kaeer.
5 Four pouring out the holy oil attend him, sitting together
in the same container.
To him they flow, when purified, with homage, and still,
from every side, are first about him.
6 He is the buttress of the heavens, supporter of earth, aud in
his hand are all the people,
* Be the team’s Lord a well to thee^the singer : cleansed is the
sweet plant’s stalk for deed of glory.
7 Fighting, uninjured come where Gods ai’e feasted; Soma, as
Vrifra-slayer flow for Indra.
Vouchsafe us ample riches very splendid: may we be masters
of heroic vigour.
HYMN XC. Pavamftna.
Urged on, the Father of the Earth and Heaven hath gone
forth like a car to gather booty,
Going to Indra, sharpening his weapons, and in his harid
containing every treasure.
2 The father drains it: 1 The scholiast finds it * difficult to make sense of
this: pitd (palako lohah) lie supposes to mean the Adhvaryu, who extracts
the juice of the Soma which is born from the heaven as from a father ; or the
first milker may be the yajamdna and the second the A dhvaryu ; or dithe
may be repeated out of respect.’—Wilson.
4 Sisters,,... children of one dame; the priest’s finger's.
5 Four: the quarters of the sky. Container: the firmament.
6 The team's Lord; Soma as resembling V&yvt, Cp. IX. 88. 3, S Ay an a
explains differently : ‘ may fSoma) the fountain (of desires) be possessed "of
horses for thee (his) adorer,’—Wilson.
1 Father: janitd; generator, of earth by sending rain, and of heaven by
obtaining oblations for the gods.—S&yana,
HYMN 91J THE IIIGVEH A. 351;
2 To him the tones of sacred song have sounded, Steer of the
triple height, the Life-bestower.
Dwelling in wood as Yaruna in rivers, lavishing treasure he
distributes blessings.
3 Great Conqueror, warrior-girt, Lord of all heroes, How on
thy way as he who winneth riches ;
With sharpened arms, with swift bow, never vanquished in
battle, vanquishing in fight the foemen.
4 Giving security, Lord of wide dominion, send us both earth
and heaven with all their fulness.
Striving to win the Dawns, the light, the waters, and cattle,
call to us abundant vigour,
5 0 Soma, gladden Yaruna and Mitra; cheer, Indu Pavamana !
Indra, Yishnu.
Cheer thou the Gods, the Company of Maruts: Indu, cheer
mighty Indra to rejoicing.
6 Thus like a wise and potent King flow onward, destroying
with thy vigour all misfortunes.
For our well-spoken hymn give life, 0 Indu. Do ye preserve
us evermore with blessings.
HYMN XCI. ' Soma Pavam&na.
As for a cbariot-race, the skilful Speaker, Chief, Sage, In¬
ventor, hath, with song, been started.
The sisters ten upon the fleecy summit drive on the Car-horse
to the resting-places.
2 The drop of Soma, pressed by wise Nahushyas, becomes the
banquet of the Heavenly People—
Indu, by hands of mortal men made beauteous, immortal,
with the sheep and cows and waters,
v 3 Steer roaring unto Steer, this Pavamana, this juice runs to
the white milk of the milch-cow.
Through thousaud fine hairs goes the tuneful Singer, like
Sura by his fair and open pathways. •
2 Of the triple height: see IX. 71. 7.
4 Call to us: send us with thy shout or roar.
6 The hymn ends with the usual concluding half-line of the hymns ascribed
to the Yasishthas.
1 The skilful Speaker: Soma who makes us eloquent. The resting-places:
sddandni: the seats, the reservoirs in which he settles.
o y, i-. T i. probably a neighbouring people, See YI. 46. 7, and note on
.V ■ ‘ has the same meaning.
3 Silva: Sftrya, the Sun. Fair and open : adhvqsmdbhih: ‘ imperishable/—
Wilson.
352 THE HYMNS OF [BOOK IX
4 Break down the strong seats even of the demons: cleansing
thee, Indu, robe thyself in vigour.
Bend with thy swift bolt, coming from above them, those who
are near and those who yet are distant.
5 Prepare the forward paths in ancient manner for the new hymn,
thou Giver of all bounties.
Those which are high and hard for foes to conquer may we
gain from thee, Active ! Food-bestower!
6 So purifying thee vouchsafe us waters, heaven's light, and cows,
offspring and many children.
Give us health, ample land, and lights, 0 Soma, and grant us
long to ldbk upon the sunshine.
HYMN XCIL Soma Pavam&na.
The gold-hued juice, poured.out upon the filter, is started like
a car sent forth to conquer.
He hath gained song and vigour while they cleansed him, and
hath rejoiced the Gods with entertainments.
2 He who beholdeth man hath reached the filter: bearing his
name, the Sage hath sought his dwelling.
The Rishis came to him, seven holy singers, when in the bowls
he settled as Invoker. *
3 Shared by all Gods, most wise, propitious, Soma goes, while
they cleanse him, to his constant station.
..Let him rejoice in all his lofty wisdom : to the Five Tribes
the Sage attains with labour.
4 In thy mysterious place, 0 Pavamana Soma, are all the Gods,
the Thrice-Eleven.
Ten on the fleecy height, themselves, self-prompted, and seven
fresh risers, brighten and adorn thee.
5 Now let this be the truth of Pava’m&na, there where all singers
„ gather them together,
That he hath given us room and made the daylight, hathholpen
Manu and repelled the Hasyu.
5 Those: portions of thee, according to Sftyana
6 In the second half of the stanza, instead of taking wide, ample,
with fahetram, field, land, S&yana joins it, as ^uiUni, with jydtinshi, lights :—
' make our land prosper, diffuse the luminaries widely (in the firmament)/—
Wilson. -
2 The Rishis: according to S&yana, Bharadv4ja, Kasyapa, Gotama, Atri,
Visvftmitra, Jamadagni, Vasishtha.
3 The Five Tribes: the five Aryan tribes. According to S&yana, ' the five
classes of beings/ l e. } four castes and the Nishadas.
4 The Thrice-Eleven: see 1.139. 11, Ten: the fingers.
5 Manu: as the representative of the Aryan race.
THE maVEDA.
353
HYMN 94.]
6 As the priest seelcs the station rich in cattle, like a true King
who goes to great assemblies,
Soma hath sought the beakers while they cleansed him, and,
like a wild bull, in the wood hath settled.
HYMN XCIII. Soma Pavamfina.
Ten sisters, pouring out the rain together, swift-moving think¬
ers of the sage, adorn him.
Hither hath run the gold-hued Child of Sfirya and reached
the vat like a fleet vigorous courser.
2 Even as a youngling crying to his mothers, the bounteous
Steer hath flowed along to waters. ^
As youth to damsel, so with milk he hastens ori>to the chosen
meetiug-place, the beaker.
3 Yea, swollen is the udder of the milch-cow : thither in streams
goes very sapient Indu.
The kine make ready, as with new-washed treasures, the
Head and Chief with milk within the vessels.
4 With all the Gods, 0 Indu Pavam&na, while thou art roaring
send us wealth in horses.
Hither upon her car come willing Plenty, inclined to us, to
give us of her treasures.
5 Now unto us mete riches, while they cleanse thee, all-glorious,
swelling wealth, with store of heroes.
Long be his life who worships thee, 0 Indu. May be, enriched
with prayer, come soon and early.
HYMN XCIV. Soma Pavam&na.
When beauties strive for him as for a charger, then strive
the songs like soldiers for the sunlight.
Acting the Sag's, he flows enrobed in waters and song as
’twere a stall that kine may prosper.
6 The station rich in cattle: * the hall where the victim is stationed ’—
Wilson. To great assemblies: or, to war and battle. The wood: the wooden
vat or reservoir. -
1 Ten sisters: the fingers which press out the juice of the Soma-plant.
Thinkers: or thoughts, devotions. According to S&yaua, fingers. Child of
Sdrya: S&yana explains j&h, offspring, by jdydh wives, i. e., the quarters of
the heaven, called Sfirya’s wives because they are made manifest by his rays.
3 The Head and Chief: 'the elevated Soma* —Wilson.
4 Send us ; more literally, open or disclose to us.
5 The hymn ends with the half-line which is the special conclusion of the
hymns ascribed to Nodhas. See Book I. 58, 60—64.
1 The meaning is apparently : when the beautifying "waters hasten emu-
lously to cleanse Soma as though he were a horse, the voices of singing
worshippers vie with each other* like the shouts of men who are fighting for
23
[BOOK IX ,
354 TEE MYMA 7 8 OF
2 The worlds expand to hirg who from aforetime found light to
spread the law of life eternal.
The swelling sqngs, like kiue within the stable, in deep
devotion call aloud on Ipdu.
5 When the Sage bears his holy wisdom round him, like a car
visiting all worlds, the Hero,
Becoming fame, mid Gods, unto the mortal, wealth to the
skilled, worth praise mid the Ever-present,
4 For glory horn he hath come forth to glory: he giveth life
and glory to the singers.
They, clothed in glory, have become immortal. He, measured
ip bis course, makes frays successful.
5 Stream to us food and vigour, kine and borses : give us broad
lights and fill the Gods with rapture.
All these are easy things for thee to master : thou, Favamana
Soma, quellest foemen.
HYMN XGY. Soma Pavaiudna.
Loud neighs the Tawny Steed when started, settling deep in
the wooden vessel while they cleanse him.
L 4 ed by the men he takes the milk for raiment: then shall he,
through his powers, engender praise-songs.
2 As one who rows drives on his boat, he, Gold-hued, sends
forth his voice, loosed on the path of Order.
As God, the secret names of Gods he utters, to be declared on
sacred grass more widely.
3 Hastening onward like the waves of waters, our holy hymns
are pressing nigh to Soma.
To him they come with lowly adoration, and, longing, enter
him who longs to meet them. «
4 They drain the stalk, the Steer who dwells on mountains,
even as a Bull who decks him on the upland.
light and life. Soma flows on in his wisdom, blent with the waters, and
surrounded with hymns into the midst of which he enters as into a stable
full of kine in order to make them increase and multiply.
3 The stanza is somewhat obscure. Worth praise: or. adorable. The Ever-
j present: the Gods who come to help men. Wilson, following S&ya* a, trans¬
lates the second line : * then desirous of bestowing upon mortals the wealth
that abides with the gods, he (is) to be glorified in the many places of sacrifice
for the preservation of the riches he has given.’
5 All these; all the H4ksbasas, according to S&yana.
1 Deep in the wooden vessel; literally f in the belly of the wood.’
2 Me utters ; reveals to the priest who is to declare them at sacrifice.
EYMN 96.] TEE XIGfVEDA, 855
Hymns follow and attend him as he bellows; Trita be,ars
Varuna aloft in ocean.
5 Sending thy voice out as Director, loosen the Invoker's thought,
0 Indu, as they cleanse thee.
While thou and Indra rule for our advantage, may we b§
masters of heroic vigour.
HYMN XCVI. Soma Pavam&na.
In forefront of the cars forth goes the Hero, the Leader, win¬
ning spoil: his host rejoices.
Soma endues his robes of lasting colours, and blesses, for his
friends, their calls on Indra.
2 Men decked with gold adorn his golden tendril, incessantly
with steed-impelling homage.
The Friend of Indra mounts his car: well-knowing, he comes
thereon to meet the prayer we offer.
3 0 God, for service of the Gods flow onward, for food sublime,
as Iudra’s diink., 0 Soma.
Making the floods, bedewing earth and heaven, come from the
vast, comfort us while we cleanse thee.
4 Flow for prosperity and constant vigour, flow pn^for happi¬
ness and high perfection.
This is the wish of alf these friends as^tfkled: this i$ my
wish, 0 Soma Pavamana.
5 Father of holy hymns, Soma flo^nward, the Father of the
S ''
tor, t]xe Father who begat Indra
of the poets, JEtishi of sages,
\ of forests, over the cleansing
^ ^ —-——— . .. - .. ..
^"4 Trita: the preparer of the celestial Soma. Varuna: here meaning
Soma ; * fche defeater of enemies.’—Wilson. In ocean: in tfre firmament.
5 As Director: u-pavakUva: ujpavaktft here appears to mean Adhvaryu ;
yatMdhvaryuK. —S&yaua. Loosen the Invoker's thought: aid the Hotar or
invoking priest to give free utterance to his thought or hymn.
1 Of lasting colours: rabhas&ni: ( hastily made/—Wilson. * Brilliant/—
Grassmann.
2 Steed-impelling: urging him on, as a whip urges on a horse.
3 From the vast: from the wide firmament. There is no substantive in
the text.
6 Brahman of Gods: thou art Brihaspati, the Lord of Prayer, among the
Gods, or, chief among the priests. Axe: the handle of the axe b,eing
356 THE HYMNS OF [.BOOK /X
7 He, Soma Pavam&na, like a river, hath stiiTed the wave of
voice, our songs and praises
Beholding these inferior powers in cattle, he rests among them
as a Steer well-knowing.
8 As Gladdener, Warrior never harmed in battle, with thousand
genial streams, pour strength and vigour.
As thoughtful PavamSna, urge 0 Indu, speeding the kine,
the plant's wave on to Indra.
9 Dear, grateful to the Gods, on to the beaker moves Soma,
sweet to Indra, to delight him.
With hundred powers, with • thousand currents, Indu, like
a strong casvhorse, goes to the assembly.
10 Born in old time as finder-out of treasures, drained with the
stone, decking himself in waters,
Warding off curses, King of all existence, he shall find way
for prayer the while they cleanse him. -
11 For our sage fathers, Soma Pavamana, of old performed, by
thee, their sacred duties.
Fighting an vanquished, open the enclosures : enrich us with
large gifts of steeds, aud heroes.
12 As thou didst flow for Mann Life-bestowing, Foe-queller,
Comforter, rich oblations,
Even thus flow onward now conferring riches : combine with
Indra, and bring forth thy weapons.
13 Flow onward. Soma, rioh in sweets and holy, enrobed in
waters on the fleecy summit
Settle in vessels that are full of fatness, as cheering and most
gladdening drink for Indra.
14 Pour, hundred-streamed, winner of thousands, nighty at the
■ Gods' banquet, pour the rain of heaven,
While thou with rivers roarest in the beaker, and blent with
milk prolongest our existence.
15 Purified with our holy hymns, this Soma o’ertakes maligni¬
ties like some strong charger,
naturally made of the strongest wood.—M, Muller. Ludwig thinks that
lightning may he intended. According to the St. Petersburg Lexicon,
svadhitih here means ft tree with very hard wood. See V. 32. 10.
7 The second line is obscure. Wilson translates : * the showerer (of bene¬
fits) beholding the hidden (treasure) presides over these irresistible powers,
knowing about the cattle.’
9 Goes to the assembly: ‘ proceeds like a strong horse to battle.’-—Wilson.
11 The enclosures: the obstructions which keep the rain from falling.
13 Full of fatness; ghritdvdnti; according to S&yana, ‘water-holding.
■ JffTMN 96.] ■ THE XtGVEDA. 357
Like fresh milk poured by Aditi, like passage in ample room,
or like a docile car-horse.
16 Cleansed by the pressers, armed with noble weapons, stream
to us the fair secret name thou bearest.
Pour booty, like a horse, for love of glory : God, Soma, send
us kine, and send us Vayu,
17 They deck him at his birth, the lovely Infant, the Maruts
with their troop adorn the Car-horse.
By songs a Poet and a Sage by wisdom, Soma goes singing
through the cleansing filter.
18 Light-winner, Bishi-minded, Bishi-maker, hymned in a thou¬
sand hymns, Leader of sages, *
A Steer who strives to gain his third form, Soma is, like
Viraj, resplendent as a Singer.
19 Hawk seated in the bowls, Bird wide-extended, the Banner
seeking kine and wielding weapons,
Following close the sea, the wave of waters, the great Bull
tells his fourth form and declares it.
20 Like a fair youth who decorates his body, a courser rushing
to the gain of riches,
A steer to herds, so, flowing to the pitcher, he with a roar
hath passed into the beakers.
21 Flow on with might as Pavam&na, Indu : flow loudly roaring
through the fleecy filter.
Enter the beakers sporting, as they cleanse thee, and let thy
gladdening juice make Indra joyful.
22 His streams have been effused in all their fulness, and he
hath entered, balmed with milk, the goblets.
Singing his p^alm, well-skilled in song, a Chanter, he comes
as 'twere to his friend's sister roaring.
23 Chasing our foes thou comest, Pavam&na! Indu, besung, as
lover to his darling.
As a bird flies and settles in the forest, thus Soma settles,
purified, in goblets.
15 By Aditi; regarded as the Cosmic Cow.
16 Vdyu: the breath of life, life.—S&yana.
18 Bis third form : the form that he wears in heaven ; 1 the third region
(heaven)/—Wilson. Virdj: splendid or most illustrious Indra.—Sftyana.
19 The banner: drapsdh; usually meaning, a drop, or a spark. See IV. 13. 2.
His fourth form: the Moon. According to S&yana, the region of the Moon
which is said to be above that of the Sun.
22 As ’twere to his friend 1 s sister: S&yana explains jdmim, sister, by jdydni,
wife : * like (a libertine) to the wife of a friend.’—Wilson. The meaning i&
probably no more than * as lover to his darling ’ in the following stanza.
m the Hymns oP [hook ix.
24 With full stream and abundant milk, 0 Soma, thy b&ams
come, like a woman, as they cleanse thee.
He, gold-hued, rich in boons, brought to the waters, hath
roared within the goblet of the pious.
HYMN XCVTI. Soma Pavamdna.
Made pure by this man’s urgent zeal and impulse, the God
hath to the Gods his juice imparted.
He goes, effused and singing, to the filter, like priest to mea¬
sured seats supplied with cattle.
2 Bobed in fair raiment meet to wear in battle, a mighty Sage
pronounc i vg invocatio n s,
Boll onward to the beakers as they cleanse thee, far-seeing at
the feast of Gods, and watchful.
3 Dear, he is brightened on the fleecy summit, a Prince among
us, nobler than the noble.
Boar out as thou art purified, run forward. Do ye preserve
us evermore with blessings.
4 Let us sing praises to the Gods: sing loudly, send ye the
Soma forth for mighty riches.
Let him flow, sweetly-flavoured, through the Alter, and let our
pious one rest in the pitcher. °
5 Winning the friendship of the Deities, Indu flows in a thou¬
sand streams to make them joyful.
Praised by the men after the ancient statute, he hath come
nigh, for our great bliss, to Indra.
6 Plow, Gold-hued, cleansing thee, to enrich the singer: let thy
juice go to Indra to support him.
Come nigh, together with the Gods, for bounty. Do ye pre¬
serve us evermore with blessings.
7 The God declares the Deities’ generations, like Usana, pro¬
claiming lofty wisdom.
With brilliant kin, far-ruling, sanctifying, the Boar advances,
singing, to the places.
. 1 Urgent zeal and impulse; hemdnd, by impulse (from the root hi) is said
by S&y an a to mean ‘ by gold,’ that is, by the gold-adorned hand of the priest.
Measured seats supplied with cattle: ‘the halls prepared (for sacrifice) con¬
taining victims/—Wilson. Singing; the sound of the flowing juice is com¬
pared to the priest’s recitation of sacred texts.
7 The God; Soma, who has been called the Father of the Gods. Lihc
Us and: the sound of the flowing and dropping Soma juice is likened to the
song of the famous sage and sacred poet. The Boar; strong, swift Sonia.
Sjwging; making a souud with the descending drops of juice. S&yana explains
differently :—* making a noise (as) a wild boar (makes a noise) with its foot.’—
Wilson. The places; the filters.
HYMN 97.] TBS ill GY EDA, 359
8 The Swans, the Vrishaganas from anear us have biotight their
restless spirit to onr dwelling.
Friends come to Pavam&na meet for praises, and sound in con*
cert their resistless music.
9 He follows the Wide-strider’s rapid movement: cows low, &s
’fcwere, to him who sports at pleasure.
He with the sharpened horns brings forth abundance: the
Silvery shines by night, by day the Golden.
10 Strong Indu, bathed in milk, hows on for Indra, Soma ex¬
citing strength, to make him joyful.
He quells malignities and slays the demons, the King of mighty
power who brings us comfort.
11 Then in a stream lie flows, milked out with press-stones,
mingled with sweetness, through the fleecy filter—
Indu rejoicing in the love of Indra, the God who gladdens,
for the God’s enjoyment.
12 As he is purified he pours out treasures, a God bedewing Gods
with his own juices.
Indu hath, wearing qualities by seasons, on the raised fleece
engaged the ten swift fingers.
13 The Red Bull bellowing to the kine advances, causing the
heavens and earth to roar and thunder.
WelTis he heard like Xudra’s shout in battle : letting this voice
be known he hastens hither.
14 Swelling with milk, abounding in sweet flavours, urging the .
xneath-rich plant thou goest onward.
Raising a shout thou flowest as they cleanse thee, when thou,
O Soma, arjf effused for Iiidra.
15 So flow thou on inspiriting, for rapture, aiming death-shafts
at him who stays the waters.
Flow to us wearing thy resplendent colour, effused and eager
for the kine, 0 Soma.
8 The Swans * the singers, descendants of the Rishi Vrishagana.
9 The Wide-strider's rapid movement: the swift course of the Sun. Cam
low as 'twere: Say ana explains gftvah. cows, by anye gantdrdh. other goers,
takes na as negative, and derives animate from md, to measure, instead of
from md } to bleat or low/.—‘ other goers cannot overtake him (though he is)
moving easily.’—Wilson.’ Be with the sharpened horns ; Soma as the Moon:
the silvery light by night and the golden-coloured juice by day.
12 Wearing qualities by seasons: ' clothed iu pleasaut radiance according to
the season.’—Wilson.
15 Him who stays the waters: Yritra,
360 THE HYMNS OF [BOOK IX.
16 Pleased with us, Indu, send us as thou flowest good easy paths
iu ample space and comforts.
Dispelling, as ’twere with a club, misfortunes, run o’er the
height, run o’er the fleecy summit.
17 Pour on us rain celestial, quickly streaming, refreshing, fraught
with health and ready bounty.
Flow, Indu, send these Winds thy lower kinsmen, setting them
free like locks of hair unbraided.
18 Part, like a knotted tangle, while they cleanse thee, 0 Soma,
righteous and unrighteous conduct.
Neigh like a 0 tawny courser who is loosened, come like a youth,
0 God, c house-possessor.
19 For the Gods’ service, for delight, 0 Indu, run o’er the height,
run o’er the fleecy summit.
With thousand streams, inviolate, sweet-scented, flow on for
gain of strength that conquers heroes.
20 Without a car, without a rein to guide them, unyoked, like
coursers started in the contest,
These brilliant drops of Soma juice run forward. Do ye, O
Deities, come nigh to drink them.
21 So for our banquet of the Gods, 0 Indu, pour down the rain
of heaven into the vessels.
May Soma grant us riches sought with longing, mighty, ex¬
ceeding strong, with store of heroes.
22 What time the loving spirit’s word had formed him Chief of
all food, by statute of the Highest,
Then loudly lowing came the cows to Indu, the chosen, well¬
loved Master in the beaker,
23 TbeSnge, Celestial, liberal, raining bounties, pours as he flows
the Genuine for the Truthful.
The King shall be effectual strength’s upholder : he by the ten
bright reins is mostly guided.
24 He who beholds mankind, made pure with filters, the King
supreme of Deities and mortals,
From days of old is Treasure-Lord of riches: he, Indu, cheri¬
shes fair well-kept Order. ^
17 Winds: cf. £ V&yu is Soma’s guardian God’ (X. 85. 5).
22 Sayana’s explanation of the first line is extremely laboured : —‘When
the prais- i-u ~ 7 - 1 --t — - 1 \ notifies him as that of a noisy (crowd)
iu front ■'■■■.: ■ for the support (he affords).*—Wilson,
23 The Genuine for the Truthful: rititm ritftya; the Soma j nice for Indra.
The ten bright reim: or rays, i. e,, the fingers. The half-line is difficult.
HYMH 97.] THE R1GYEDA. 361
25 Haste, like a steed, to victory for glory, to Indra’s and to
Vayu’s entertainment.
Give us food ample, thousandfold: be, Soma, the finder-out
of riches when they cleanse thee.
26 Effused by us let God-delighting Somas bring as they flow a
home with nohle heroes—
Bich in all boons like priests acquiring favour, the worship¬
pers of heaven, the best of Cheerers,
27 So, God, for service of the Gods flow onward, flow, drink of
Gods, for ample food, 0 Soma.
Eor we go forth to war against the mighty: t^ake heaven and
earth well stablished by thy cleansing. *
28 Thou, yoked by strong men, neighest like a courser, swifter
than thought is, like an awful lion*
By paths directed hitherward, the straightest, send thou us
happiness, Indu, while they cleanse thee.
29 Sprung from the Gods, a hundred streams, a thousand, have
been effused: sages prepare and purge them.
Bring us from heaven the means of winning, Indu; thou art
forerunner of abundant inches.
30 The streams of days were poured as’twere from heaven: the
wise King doth not treat his friend unkindly.
Like a son following his father’s wishes, grant to this family
success and safety.
31 Now are thy streams poured forth with all their sweetness,
when, purified, thou goest through the filter.
The race of kine is thy gift, Pavam&ua: when born thou
madest Surya rich with brightness.
32 Bright, bellowing along the path of Order, thou shinest as the
form of life eternal.
Thou flowest on as gladdening drink for Indra, sending thy
voice out with the hymns of sages.
33 Pouring out streams at the Gods’ feast with service, thou,
Soma, lookest down, a heavenly Eagle.
Enter the Soma-holding beaker, Indu, and with a roar ap¬
proach the ray of Surya.
34 Three are the voices that the Courser utters: he speaks the
thought of prayer, the law of Order.
30 The streams of days the libations of Soma juice which we offered every
day. Like a son: the Soma juice is regarded as the son of the yajamdna or
sacrificer who causes it to be prexiared.
34 The Courser is Soma, and the three voices (vftchah) or words which he
utters are according to S&yaua praises or sacred texts in the form of the three
362 THE HYMNS OF [BOOK 7X
To the Cow’s Master come the Cows inquiring: the hymns
with eager longing come to Soma;
35 To Soma come the Cows, the Mileh-kine longing, to Soma
sages with their hymns inquiring.
Soma, effused, is purified and blended: our hymns and Trish-
tup songs unite in Soma.
36 Thus, Soma, as we pour thee into vessels, while thou art puri¬
fied flow for our welfare.
Pass into Indra with a mighty roariiig : make the voice swell,
and generate abundance.
37 Singer of tfue songs, ever-watchful, Soma hath settled in the
ladles when they cleanse him.
Him the Adhvaryus, paired and eager, follow, leaders of sacri¬
fice and skilful-handed.
38 Cleansed near the Sun as 5 twere, he as Creator hath filled full
heaven anil earth, and hath disclosed them.
He by whose dear help men gain all their wishes shall yield
the precious meed as to a victor.
39 He, being cleansed, the Strengthener and Increaser, Soma the
Bounteous, helped us with his lustre,
Wherewith our sires of old who-'knew the footsteps found
light and stole the cattle from the mountain.
40 In the first vault of heaven loud roared the Ocean, King of
all being, generating creatures.
Steer, in the filter, on the fleecy summit, Soma, the Drop
effused, hath waxen mighty.
41 Soma the Steer, in that as Child of Waters he chose the Gods,
performed that great achievement.
He, Pavamana, granted strength to Indra; he, Iudu, gene*
rated light, in Surya,
42 Make Ykyu glad, for furtherance and bounty: cheer Varuna
and Mitra, as they cleause thee.
Gladden the Gods, gladden the host of Maruts : make Heaven
and Earth rejoice, 0 God, 0 Soma.
43 Flow onward righteous slayer of the wicked, driving away
our enemies and sickness,
Blending fchv milk with milk which cows afford us. We are
thy friends, thou art the Friend of Indra.
Vedas. The three tones, low, middle, and high, are probably intended. Or
v&huh (the courser) may mean the bearer of the oblation, yajamdna , as
Sftyaua explains.
40 In the first vault: that is in the highest firmament. The Ocean: Soma.
M YMX 97 .] fSB &IGVBDA. 363
44 Pour ns a fount of meafch, a spring of treasure; send us a
hero son and happy fortune.
Be sweet to Indra when they cleanse thee, Indu., and pour
down riches on us from the ocean.
45 Strong Soma, pressed, like an impetuous courser, hath flowed
in stream as a flood speeding downward.
Cleansed, he hath settled in his wooden dwelling: Indu hath
flowed with milk and with the water's.
46 Strong, wise, for thee who longest for his coming, this Soma
here flows to the bowls, 0 Indra.
He, chariot-borne, sun-bright, and truly potent, was poured
forth like the longing of the pious.
47 He, purified with ancient vital vigour, pervading all hi3
Daughter’s forms and figures,
Finding his threefold refuge in the waters, goes singing, as a
priest, to the assemblies.
48 How, ehaiiot-borne, flow unto us, God Soma, as thou art
purified flow to the saucers,
Sweetest in waters, rich in meath, and holy, as Savitar the
God is, truthful-minded.
49 To feast him, flow mid song and hymn, to V&yu, flow purified
to Yaruna and Mitra.
Flow to the song-inspiring car-borne Hero, to mighty Indra,
him who wields the thunder.
50 Pour on us garments that shall clothe us meetly, send,
purified, milch-kine, abundant yielders.
God Soma, send us chariot-drawing horses that they may
bring us treasures bright and golden.
51 Send to us in a stimm celestial riches, send us, when thou
art cleansed, what earth containeth,
So that thereby we may acquire possessions and Riahihood in
Jamadagni’s manner.
52 Pour forth this wealth with this purification: flow onward to
the yellow lake, 0 Indu.
Here, too, the Ruddy, wind-swift, full of wisdom, shall give
a son to him who cometh quickly.
47 HU Daughter's forms and figures : Soma pervades, and imparts a share
of his nutritious power to, the grass, herbs, and shrubs which are the varied
forms assumed by Earth his daughter.
51 Rishihood in Jamadagni's manner: ‘make our sacred prayer (sweet) as
Jamadagni.’—Wilson.
52 Yellow ; the meaning of mdnschatvd is uncertain. See YII. 44, 3, note
364 TEE HYMNS OF [BOOK IX.
53 Flow on for ns with this purification to the famed ford of, thee
whose due is glory.
May the Foe-queller shake us down, for triumph, like a tree’s
ripe fruit, sixty thousand treasures.
54 Eagerly do we pray for those two exploits, at the blue lake
and Prisana, wrought in battle.
He sent our enemies to sleep and slew them, and turned away
the foolish and unfriendly.
55 Thou comest unto three extended filters, and hastenest
through each one as they cleanse thee.
Thou art the giver of the gift, a Bhaga, a Maghavan for
liberal §brds, 0 Indu.
56 This Soma here, the Wise, the All-obtainer, flows on his way
as King of all existence.
Driving the drops at our assemblies, Indu completely traverses
the fleecy filter.
57 The Great Inviolate are kissing Indu, and singing in his place
like eager sages.
The wise men send him forth with ten swift fingers, and balm
his form with essence of the waters.
58 Soma, may we, with thee as Pavam^na, pile up together all
our spoil in battle.
This boon vouchsafe us Varuna and Mitra, and Aditi and
Sindhu, Earth and Heaven !
HYMN* XCVIII. Soma Pavamftna.
Stream on us riches that are sought by many, best at winning
strength,
Riches, 0 Indu, thousandfold, glorious, conquering the great.
53 To the famed ford: possibly, as Ludwig suggests, the aid of Soma ia
craved at some ford of a neighbouring river, famous on account of a battle
that has been fought there, and destined to be the scene of an approaching
conflict.
54 The first line is conjecturally translated after Ludwig, who takes
Prisana to be the name of a place. S&yana’s elaborate explanation is dif¬
ferent ‘ These two great acts, the raining (of arrows) and the humiliation
(of foes), are the givers of happiness ; they are deadly either in a fight on
horseback or in a hand-to-hand fight/-—Wilson. Here Siiyana explains
mrfnschatvg (at the blue or yellow lake ?) by ‘ in battle with horses/ and
pristine (at Prisana ?) by c in close, or hand-to-hand encounter/ Two victories
appear to be referred to, and that is about all that can be said.
55 The three extended filters are said to be fire, wind, and sun, in addition
to the one artificial filter of wool.
57 The Great Inviolate: the Gods. Kissing; or sipping.
58 All our spoil in battle; yet to be won in the approaoiling fight wherein
we look to Soma for help and victory.
MYMN 98.]
THE RIGVEDA.
305
2 Effused, lie bath, as on a car, invested him in fleecy mail :
Onward hathlndu flowed'in streams, impelled, surrounded by
the wood.
3 Effused, this Indu hath flowed on, distilling rapture, to the
fleece:
He goes ereot, as seeking kine, in stream, with light, to sacrifice.
4c For thou thyself, 0 Indu, God, to every mortal worshipper
Attractest riches thousandfold, made manifest in hundred
forms.
5 Good Yritra-slayer, may we he still nearest to this wealth of
thine
Which many crave, nearest to food and happiness, Eesistless
One 1
6 Whom, bright with native splendour, crushed between the
pair of pressing-stones—
The wavy Friend whom Indra loves—the twiee-five sisters
dip and bathe,
7 Him with the fleece they purify, broAvn, golden-hued, beloved
of all,
Who with exhilarating juice goes forth to all the Deities.
8 Through longing for this sap of yours ye drink what brings
ability,
Even him who, dear as heaven's own light, gives to our princes
high renown.
9 Indu at holy rites produced you, Heaven and Earth, the
Friends of men,
Hill-haunting God the Goddesses, They bruised him where
the roar was loud.
10 For Vritra-slaying Indra, thou, Soma, art poured that he may
drink,
Poured for the guerdon-giving man, poured for the God who
sitteth there.
11 These ancient Somas, at the break of day, have flowed into
the sieve,
Snorting away at early morn these foolish evil-hearted ones.
2 By the wood : the wooden vat or trough.
3 Seeking kine: desirous of the milk which is to be mixed with his juice.
9 This stanza is difficult. S&yana explains it differently :— ( Divine heaven
and earth, the progeny of Mann, the Soma juice is generated at your sacrifices,
radiant, abiding in the griuding stones ; (the priests) bruise him at the loud-
sounding ceremony.*—Wilson. Mill-haunting: cf. IX. 85. 10.
10 For the guerdon-giving man: for the good of the institute of the
sacrifice,
11 Snorting away ,* driving away with the bubbling sound they make, •
• 3$6 THE HYMNS OF [BOOK /X
12 Friends, may the princes, ye and we, obtain this Most B&-
splendent One,
Gain him who hath the smell of strength, win him whoa#*
home is very strength.
HYMN XC1X. Soma Pavam&na,
They for the Bold and Lovely One ply manly vigour like a bow :
Joyous, in front of songs they weave bright raiment for the
Lord Divine.
2 And he, made beautiful by night, dips forward into strength¬
ening food,
What time the sacrifice's thoughts speed on his way the
Qolden-bued.
3 We cleanse this gladdening drink of his, the juice -which Indra
chiefly drinks,—
That which kine took into their mouths, of old, and princes
take it now.
4 To him, while purifying, they have raised the ancient psalm
of praise :
And sacred songs which bear the names of Gods have suppli¬
cated him,
5 They purify him as he drops, courageous, in the fleecy sieve.
Him they instruct as messenger Vo hear the sage’s morning
prayer.
6 Soma, best Cheerer, takes his seat, the while they cleanse him
in the bowls.
He as it were impregns the cow, and babbles on, the Lord of Song.
12 Who hath the smell of strength : vltjagnndhyam : * fragrant and invigo¬
rating.’—Wilson. ‘ Forming or having a wagon-load of goods or spoil.*—S. P,
Lexicon. Efim whose home is strength: vtfjapastyam: ‘food and dwellings.*—
Wilson. ‘Him who has a house full of goods.’—S. P. Lexicon.
1 They : the priests. Ply manly vigour Wee a bow: ‘stretch the bow of
manhood.’—Wilson. They exert all their manly strength, or as Benfey,
suggests, attack and storm the God with prayer and sacrifice, ‘ beseeching and
besieging ’ as Milton says. The Lord Divine ; the Asura (Zend, Ahura), here
meaning Soma.
2 By night: kshapfi ; ‘ at the end of the night.’—Wilson. Ludwig trau- ^
slates kshapfi, by ‘ der fiirst,’ ‘ the prince.’
3 Which kine took into their mouths : in the form of the juices of grass
from which the milky portion of the libation is evolved.
4 Sftyaua’s explanation of the second line of this stanza, is different:—‘ and
the fingers exercising their pressure are able (to prepare the oblation) for the [
gods.’—Wilson.
6 He as it io$re impregns the cow; meaning, perhaps, as Ludwig suggests,
that the milk becomes efficacious as a libation only when it is mixed with ,f
Soma juice, \
THE MOVED A.
367
HYMN 100.]
7 He is effused and beautified, a God for Gods, by skilful men.
He penetrates the mighty floods collecting all he knows therein.
8 Pressed, Indu, guided by the men, thou art led to the clean¬
ing sieve.
Thou, yielding Indra highest joy, takest thy seat within the
bowls.
HYMH C. Soma Pavatn&na,
Tris Guileless Ones are singing praise to Indra’s well beloved
Friend,
As, in the morning of its life, the mothers lick the new born
calf. ^
2 0 Indu, while they cleanse thee, bring, 0 Soma, doubly-waxing
wealth :
Thou in the worshipper’s abode causest all treasures to in¬
increase.
3 Set free the song which mind hath yoked, even as thunder
frees the rain :
All treasures of the earth and heaven, 0 Soma, thou dost
multiply.
4 Thy stream when thou art pressed runs on like some victorious
warrior’s steed,
Hastening onward through the fleece like a swift horse who
wins the prize.
5 Flow on, Sage Soma, with tby stream to give us mental power
and strength,
Effused for Indra, for his drink, for Mitra and for Yanina.
6 Flow to the Alter with thy stream, effused, best winner, thou,
of spoil,
0 Soma, as mosf? rich in sweets for Indra, Yishnu, and the
Gods.
7 The mothers, void of guiles, caress thee, Golden-coloured, in
the sieve,
As cows, 0 Pavam&na, lick the new-born calf, as Law com¬
mands.
7 Collecting all he knows therein : the meaning of this half-line is not clear :
—‘ wheu he is recognized amongst these (people) as the giver (of riches).*
— Wilson.
1 The Guileless Ones : the vamttvari waters.
7 As Law commands : vldhctnnarii: see Bergaigne, La Religion " V4digue t
III. 218. note 2. *At the sacrifice. 1 —Wilson, 1 In the realm of heaven.’—
Graaauianu,
868 TMK HYMNS OF ’ [BOOK B&f]
8 Thou, Pavam&tia, mo vest on with wondrous rays to grea|;!ii^
nown. • ' , i 'Wf
Striving within the votary’s house thou dvivest all the glooms
away.
9 Lord of great sway, thou liftest thee above the heavens, above
the earth.
Thou, Pavamana, hast assumed thy coat of mail in majesty.
HYMN OL Soma Pavam&na.
Fob first possession of your juice, for the exhilarating drink,
Drive ye away the dog, my friends, drive ye the long-tongued
dog awa^ #
2 He who with purifying stream, effused, comes flowing hither¬
ward, .
Indu, is like an able steed.
3 The men with all-pervading song send unassailable Soma forth,
By pressing-stones, to sacrifice.
i The Somas, very rich in sweets, for which the sieve is des¬
tined, flow,
Effused, the source of Indra’s joy: may your strong juices
reach the Gods.
5 Indu flows on for Indra’s sake : thus have the Deities declared.
The Lord of Speech exerts himself, Euler of all, because of
might.
6 Inciter of the voice of song, with thousand streams the ocean
flows,
Even Soma, Lord of opulence, the Friend of Indra, day by
day.
7 As Pushan, Fortune, Bhaga,*comes this Soma while they make
him pure.
He, Lord of all the multitude, hath looked upon the earth
and heaven.
8 The dear cows lowed in joyful mood together to the gladden¬
ing drink.
The drops as they were purified, the Soma juices, made them
paths.
9 0 Pavam&na, bring the juice, the mightiest, worthy to be
famed,
Which the Five Tribes have over them, whereby we may win
opulence.
9 The coat of mail: clrdp'm; see IX. 86,14.
1 Drive ye away: prevent clogs or R&kshasas from drinking the Soma juice.
HYMN 102.J TEE R1QYEDA. 369
10 For us the Soma juices flow, the drops best furtherers of our
weal,
Effused as friends, without a spot, benevolent, finders of the
light.
11 Effused by means of pressing-stones, upon the ox-hide visible,
They, treasure-finders, have announced food unto us from
every side.
12 These Soma juices, skilled in song, purified, blent with milk
and curd,
When movingand when firmly laid in oil, resemble lovely Sims.
13 Let not the power of men restrain the voice of the outpour¬
ing juice:
As Bhrigu’s sons chased Maklia, so drive ye the greedy hound
away.
14 The Friend hath wrapped him in his robe, as in his parents’
arms, a son.
He went, as lover to a dame, to take his station suitor-like,
15 That Hero who produces strength, he who hath propped both
worlds apart,
Gold-liued, hath wrapped him iii the sieve, to settle, priest¬
like, in his place.
16 Soma upon the ox’s skin through the sheep’s wool Hows purified.
Bellowing out, the Tawny Steer goes on to Indra’s special
place.
HYMN Cir, Soma Pavam&na.
The Child, when blended with the streams, speeding the plan
of sacrifice,
Surpasses all things that are dear, yea, from of old.
2 The place, near the two pressing-stones of Trita, hath he
occupied,
Secret and dear through seven lights of sacrifice.
13 Makha; apparently, a demon whose name does not occur again in the
Bigveda.
16 Special place : 1 2 * prepared station.’—Wilson. The vessel containing the
libation appropriated to Iudra.
1 The streams : literally 4 the great,’ * waters’ being understood. .
2 I am indebted to Prof. Macdonell (Journal of the B. A, July, 1893,
pp. 457-8) for the translation and explanation of this and the following very
difficult stanzas. The place: far away in heaven where Trita presses and
prepares the celestial Soma for Indra. Me ; Soma. Dear: to Soma. Seven
lights of sacrifice: probably the seven rays or tongues of the sacrificial fire
with which Soma is closely connected. * Through the seven ordinances of
sacrifices.’—Macdonell.
24
870 TEE HYMNS OF [BOOK IX,
3 Urge to three courses, on the heights of Trita, riches in a
stream ;
He who.is passing wise measures his courses out.
4 Even at his birth the Mothers Seven taught" him, for glory,
like a sage,
So that he, firm and sure, hath set his mind on wealths ^
5 Under his sway, of one accord, are all the guileless Deities
Warriors to be envied, they, when they are pleased.
6 The Babe whom they who strengthen Law have generated,
fair to see,
Much longed-for at the sacrifice, most liberal Sage,—
7 To him, united, of themselves, come the young Parents of the
. rite,
When they adorn him, duly weaving sacrifice.
8 With wisdom and with radiant eyes unbar to us the stall of
heaven,
Speeding at solemn rite the plan of Holy Law.
HYMJNT CIII. Soma Pavam&ua.
To Soma who is purified as ordering Priest the song is raised :
Bring meed, as'twere, to one who makes thee glad with hymns.
2 Blended with milk and curds he flows on through the long
wool of the sheep.
The Gold-hued, purified, makes him three seats for rest.
3 On through the long wool of the sheep to the mea tli-dropping
vat he flows:
The Rishis’ sevenfold quire hath sung aloud to him.
4 Shared by all Gods, Infallible, the Leader of our holy hymns,
Golden-hued Soma, being cleansed, hath reached the bowls.
8 ‘Ths main justification of my interpretation/ says Prof. Macdonell, ‘is
that I supply no extraneous word with * trfni/ but explain it by the third
line. The meaning of my translation is : ‘Do thou, Soma, on the heights of
Trifca, direct the fertilizing streams which produce wealth into the channels
of Trita, for thou knowest these channels, haying measured them out with
thy streams/ Three courses: or channels, of Trita. He who is passing wise +
Soma. Mis: Trita’s.
4 The Mothers Seven: the Seven Rivers.
5 Warriors to be envied: the meaning of the line is uncertain.
6 They who strengthen law ; according to S&yana, the vasattvari waters.
7 The young Parents of .the rite: ever-young, fre&h and strong Heaven and
Earth. _
2 Three seats for rest ; three reservoirs in which he may settle. The dvo-
nalcalasa, the ddhavaniya , and the pHtabhrit*
8 The Rishis sevenfold quire; ‘ the seven metres of the JRishis /—Wilson.
HYMN 105.] •' TEE RIGVEDA. 871
5 After thy Godlike qualities, associate with Indra, go,
As a Priest-purified hy priests, Immortal One.
6 Lik^'^ es-r-horse who shows his strength, a God effused for
"Deities,
The penetrating Pavam&na flows along.
HYMN CIY. Soma Pavam&na.
Sit down, 0 friends, and sing aloud to him who purifies himself :
Deck him for glory, like a child, with holy rites.
2 Unite him bringing household wealth, even as a calf, with
mother kine,
Him who hath double strength, the God-delighting juice.
S Purify him who gives us power, that he, mdfet Blessed One,
maybe
A banquet for the Troop, Mitra, and Varuna.
4 Yoices have sung aloud to thee as finder-out of wealth for us :
We clothe the hue thou wearest with a robe of milk.
5 Thou, Indu, art the food of Gods, 0 Sovran of all gladdening
drinks:
As Friend for friend, he thou best finder of success.
6 Drive utterly away from us each demon, each voracious fiend,
The godless and the fal^e : keep sorrow far away.
HYMN CY. Soma Pavam&na.
Sing ye aloud, 0 friends, to him who makes him pure for glad¬
dening drink:
They shall make sweet the Child with sacrifice and laud.
2 Like as a calf with mother cows, so Indu is urged forth and sent,
Glorified by our hymns, the God-delighting juice.
3 Effectual means of power is he, he is a banquet for the Troop,
He who hath b&en effused, most rich in meath, for Gods.
4 Flow to us, Indu, passing strong, effused, with wealth of kine
and steeds :
I will spread forth above the milk thy radiant hue.
5 Lord of the tawny, Indu, thou who art the Gods’most special
food,
As Friend to friend, for splendour he thou good to men.
5 After thy Godlike qualities: according to S&yana, { to the hosts of the gods/
6 Penetrating: vydnasih; ‘ spreading widely into the vessels/—Wilson.
2 Unite him: ‘ Associate him the support of the mansion with the mater¬
nal (waters) as the calf (with the mother)/—Wilson
3 The Troop; the handed Maruts.
5 Lord of the tawny ; harlndm * Skyana supplies paidn&m, cattle.
372
THE HYMNS OF [BOOH IX.
6 Drive utterly, far away from us each godless, each voracious
foe:
0 Indu, overcome and drive the false afar.
HYMN CVI. SomaPaWna.
To Indra, to theMighty Steer, may these gold-coloured juices go,
Drops rapidly produced, that find the light of heaven,
2 Effused, this juice victorious flows for Indra, for his mainte¬
nance.
Soma bethinks him of the Conqueror, as he knows.
3 May Indra in his raptures gain from him the grasp that gath¬
ers spoil, *
And, winning waters, wield the steer-strong thunderbolt.
4 Flow vigilant for Indra, thou Soma, yea, Indu, run thou on :
’ Bring hither splendid strength that finds the light of heaven.
5 Do thou, all-beautiful, purify for Indra’s sake the mighty juice,
Path-maker thou, far seeing, with a thousand ways.
6 Best finder of prosperity for us, most rich in sweets for Gods,
Proceed thou loudly roaring on a thousand paths.
7 0 Indu, with thy streams, in might, flow for the banquet of
the Gods :
Rich in meath, Soma, in our beaker take thy place.
8 Thy drops that swim in water have exalted Indra to delight:
The Gods have drunk thee up for immortality,
9 Stream opulence to us, ye drops of Soma, pressed and purified,
Pouring down rain from heaven in floods, and finding light.
10 Soma, while filtered, with his wave flows through the long wool
of the sheep,
Shouting while purified before the voice of spng.
11 With songs they send the Mighty forth, sporting in wood,
above the fleece:
Our psalms have glorified him of the triple height.
12 Into the jars hath he been loosed, like an impetuous steed
for war,
And lifting up his voice, while filtered, glided on.
13 Gold-hued and lovely in his course, through tangles of the
wool he flows,
And pours heroic fame upon the worshippers.
The hymn is a Bort of rifaccimento of Hymn 104.
2 For his maintenance .* bh&rdya: or, for bottle. The Conqueror: Indra
11 Him of the triple height: triprhhthdm: the three heights are probably
the firmament, the mountain, and the altar. ‘ Abiding in three receptacles’ *
—"Wilson.
HYMN 107 .] THE MOVED A. 373
14 Flow thus, a faithful votary: the streams of meath have
been effused.
Thou comest to the filter, singing, from each side.
HYMN CVIT. Soma. Pavam&na.
Henge sprinkle forth the juice effused, Soma, the best of
sacred gifts,
Who, friend of man, hath run amid the water-streams.
He hath pressed Soma out with stones.
2 Now, being purified, flow hither through the fleece inviolate
and most odorous. *
We gladden thee in waters when thou art effused, blending
thee still with juice aud milk.
3 Pressed out for all to see, delighting Gods, Tndu, Far-sighted
One, is mental power.
4 Cleansing thee, Soma, in thy stream, thou flowest in a watery
robe ;
Giver of wealth, thou sittesfc in the place of Law, 0 God, a
fountaiu made of gold.
5 Milking the heavenly udder for dear meath, he hath sat in
the ancient gathering-place.
Washed by the men, the Strong, Far-seeing One streams forth
nutritious food that all desire.
6 0 Soma, while they cleanse thee, dear and watchful in the
sheep's long wool,
Thou hast become a Singer most like Angiras: thou madest
Suiya mount to heaven.
7 Bountiful, besY of furtherers, Soma floweth on, Hishi and.
Singer, keen of sight.
Thou hast become a Sage most welcome to the Gods: thou
madest Surya mount to heaven.
8 Pressed out by pressers, Soma goes over the fleecy backs of
sheep,
Goes, even as with a mare, in tawny-coloured stream, goes
in exhilarating stream.
9 Down to the water Soma, rich in kiue, hath flowed with cows,
with cows that have been milked.
1 He; the priest.
4 In the place of Law: in the place of Law-ordained sacrifice.
5 Milking the heavenly udder for dear meath: extracting the sweet and
precious juice from the stalk and tendrils of the Soma plant.
THE HYMNS OF
374
[BOOK IZ
They have approached the mixing-vessels as a sea : the cheerer
streams for the carouse.
10 Effused by stones, 0 Soma, and urged through the long wool
of the sheep,
Thou, entering the saucers as a man the fort, gold-hued hast
settled in the wood.
11 He beautifies himself through the sheep’s long fine wool, like
an impetuous steed in war,
Even Soma Pavamana who shall be the joy of sages and of
holy bards,
12 0 Soma,—for the feast of Gods, river-like he hath swelled
with surge,
With the stalk’s juice, exhilarating, resting not, into the vat
that drops with meath.
13 Like a clear son who must be decked, the Lovely One hath
clad him in a shining robe.
Men skilful at their work drive him forth, like a car, into the
rivers from their hands.
14 The living drops of Soma juice pour, as they flow, the glad¬
dening drink, r
Intelligent drops above the basin of the sea, exhilarating,
finding light.
15 May Pavam&na, King and God, speed with his wave over the
sea the lofty rite :
May he by Mitra’s and by Varuna’s decree flow furthering the
lofty rite.
16 Ear-seeing, lovely, guided by the men, the God whose home is
in the sea— *
17 Soma, the gladdening juice, flows pressed for Indra with his
Marut host:
He hastens o’er the fleece with all his thousand streams: men
make him bright and beautiful.
18 Purified in the bowl and gendering the hymn, wise Soma joys
among the Gods.
Eobed in the flood, the Mighty One hath clad himself with
milk and settled in the vats.
9 They have approached the mixing-vessels like a sea ; samvdrandni t from
sctmvri, to cover, enclose, surround, must, apparently, mean the vessels that
contain the juices and not the juices themselves as S&yapa explains ;—‘his
enjoyable juices go (to the pitcher as waters) to the ocean.Wilson.
12 0 Soma . he t is a sort of periphrasis for Soma in the nominative case.
14 Of the sea: of the firmament, or sea of air.
275
HYMN 108.] THE RIGYEEA.
19 0 Soma, Indu, every day thy friendship hath been my delight.
Many fiends follow me ; help me, thou Tawny-hned; pass on
beyond these barriers.
20 Close to thy bosom am I, Soma, day and night, 0 Tawny-hued,
for friendship sake.
Surya himself refulgent with his glow have we o’ertaken in his
course like birds.
21 Deft-handed ! thou when purified liftest thy voice amid the sea.
Thou, Pavam&na, makest riches flow to us, yellow, abundant,
much-desired.
22 Making thee pure and bright in the sheep’s* Jong wool, thou
hast bellowed, steer-like, in the wood.
Thou flowest, Soma Pavamfina, balmed with milk unto the
special place of Gods.
23 Flow on to win us strength, flow on to lofty lore of every kind.
Thou, Soma, as Exhilarator wast the first to spread the sea
abroad for Gods.
24 Flow to the realm of earth, flow to the realm of heaven, 0
Soma, in thy righteous ways.
Fair art thou whom the sages, 0 Far-seeing One, urge onward
with their songs andjhymns.
25 Over the cleansing sieve have flowed the Pavam&nas in a stream,
Girt by the Maruts, gladdening, Steeds with Inra’s strength,
for wisdom and for dainty food.
• 26 Urged onward by the pressers, clad in watery robes, Indu is
speeding to the vat.
He gendering light, hath made the glad Cows low, the while
he takes them as his garb of state.
* HYMN CVIir. Soma Pavam&na,
For Indra, flow thou Soma on, as gladdening juice most
sweet, intelligent,
Great, cheering, dwelling most in heaven.
2 Thou, of whom having drunk the Steer acts like a steer:
drinking of this that finds the light,
19 Many fiends: the text has only pur&ni, many, in the neuter plural.
S&yaua supplies rakshdhsi Bilks has as or fiends. Pass on beyond these barriers :
* overcome those who surround me.*—Wilson.
20 Close to thy bosom am I: * I (delight) in thy presence.’—Wilson.
21 Amid the sea: antarikshe kala&e vd, in the firmament or in the beaker,
says S&yana.
25 The Pavamdnas: * thy purified juices/—Wilson.
2 The Steer acts Wee a steer : vrishabhd vrishdydte: 1 the ehowerer Indra is
invigorated.'—Wilson. Etasa: one of the horses of the Sun ; or a horse in
general;—‘ as a horse comes to the battle.'—S&yana.
376
THE HYMNS OF
[BOOK 7X
He, Excellently Wise, is come to strengthening food, to
and wealth like Etasa.
3 For, verily, Pavamaua, thou hast, splendidest, called all the
generations of
The Gods to immortality.
4 By whom Dadhyach Navagva opens fastened doors, by whom
the sages gained their wish,
By whom they won the fame of lovely Amrita in the felicity of
Gods.
5 Effused, he floweth in a stream, best rapture-giver, in the long
wool of tlie> sheep,
Sporting, as r ’twere the waters’ wave.
6 He who from out the n>cky cavern took with might the red-
refulgent watery Cows,—
Thou masterest the stable full of kine and steeds : burst it,
brave Lord, like one in mail.
7 Pi*ess ye and pour him, like a steed, laud-worthy, speeding
through the region and the flood,
Who swims in water, roars in wood;
8 Increaser of the water, Steer with thousand streams, dear to
the race of Deities; r
Who bom in Law hath waxen mighty by the Law, King, God,
and lofty Ordinance.
0 Make splendid glory shine on us, thou Lord of strengthening
food, God, as the Friend of Gods :
Unclose the fount of middle air.
10 Roll onward to the bowls, 0 Mighty One, effused, as Prince
supporter of the tribes. ^
Pour on us rain from heaven, send us the waters’ flow : incite
our thoughts to win the spoil.
11 They have drained him the Steer of heaven, him with a
thousand streams, distilling rapturous joy,
Him who brings all thing excellent.
12 The Mighty One was bom Immortal, giving life, lightening
darkness with his shine.
Well-praised by sages he hath by his wondrous power assumed
the Threefold as his robe.
4 Dadhyach Navagva: Dadhyach was the son of Atharvan the priest who
first obtained fire and offered Soma and prayer to the Gods. Here he is called
a Navagva and consequently one of the Angirases. See both names in Yol.
I., Index, Won the fame of lovely Amvita; * obtained the sustenance of the
delicious (ambrosial) water/—Wilson.
12 The Threefold ; the morning, noon, and evening libation.
EYMN 109.] THE RIG VEDA. 377
13 Effused is he who brings good things, who brings us bounteous
gifts and sweet refreshing food,
Sonia who brings us quiet homes :
14 He whom our Indra and the Marufc host shall drink, Bhaga
shall drink with Aryaman,
By whom we bring to us Mitra and Varuna and Indra for our
great defence.
15 Soma, for Indra’s drink do thou, led by the men, well-weapon-
ed and most gladdening,
Flow on with greatest store of sweets.
16 Enter the Soma-holder, even Indra’s heart, as^mvers pass into
the sea,
Acceptable to Mitra, V&yu, Varuna, the noblest Pillar of the
heavens.
HYMN CIX. Soma Pavam&na.
Pleasant to Indra’s, Mifcra’s, Pfishan’s Bhaga’s taste, speed
onward, Soma, with thy flowing stream.
2 Let Indra drink, 0 Soma, of thy juice for wisdom, and all
Deities for strength.
3 So flow thou on as bright celestial juice, flow to the vast, im¬
mortal dwelling-place.
4 Flow onward, Soma, as a mighty sea, as Father of the Gods,
to every form.
5 Flow on, 0 Soma, radiant for the Gods and Heaven and Earth,
and bless our progeny.
6 Thou, bright Juice, art Sustainer of the sky : flow, mighty, in
accordance w*th true Law.
7 Soma, flow splendid with thy copious stream through the
great fleece as in the olden time.
8 Born, led by men, joyous, and purified, let the Light-finder
make all blessings flow.
13 The metre of this stanza is G&yatrl YavamadhyA, that is GAyatrf having
the middle like a barley-corn, thick in the middle and tapering at both ends :
first a PAda of eight syllables, then one of twelve, and lastly another of eight.
The Rtshis are the Agnavo DhishnyAh, sacrifical Agnis or Fires, said to be
sons of isvara the Supreme Deity of post-Vedic times.
3 Flow to the vast immortal dwelling-place: ‘ flow for immortality and
spacious abode.’—Wilson.
4 To every form: to all the forms or essences of the Gods into which he
enters. Or to every power, to aid us in every way.
THE HYMNS OF
m
' [BOOK JX
9 Indu, while cleansed, keeping the people safe, shall
all possessions for our own.
10 Flow on for wisdom, Soma, and for power, as a strong courser
bathed, to win the prize.
11 The pressers purify this juice of thine, the Soma, for delight,
and lofty fame.
12 They deck the Gold-hued Infant, newly-born, even Soma,
Indu, in the sieve for Gods.
13 Fair Indu hath flowed on for rapturous joy, Sage for good
fortune irvthe waters* lap.
14 He bears tfle beauteous name of Indra, that wherewith he
overcame all demon foes.
15 All Deities are wont to drink of him, pressed by the men and
blent with milk and curds.
16 He hath flowed forth with thousand streams effused, flowed
through the filter and the sheep's long wool.
17 With endless genial flow the Strong hath run, purified by the
waters, blent with milk. .
18 Pressed out with stones, directed by the men, go forth, 0
Soma, into Indra’s throat. +
19 The mighty Soma with a thousand streams is poured to Indra
through the cleansing sieve.
20 Indu they balm with pleasant milky juice for Indra, for the
Steer, for his delight.
21 Lightly, for sheen, they cleanse thee for the Gods, gold-colour¬
ed, wearing water as thy robe.
22 Indu to Indra streams, yea, downward streams, Strong, flow¬
ing to the floods, and mingling there.
HYMN CX. Soma Pavara&na.
Q’ekpowering Yritras, forward run to win great strength :
Thou speedest to subdue like one exacting debts.
2 In thee, effused, 0 Soma, we rejoice ourselves for great su¬
premacy in fight:
Thou, Pavam&na, enterest into mighty deeds.
3 0 Pavam&na, thou didst generate the Sun, and spread the mois¬
ture out with power,
Hasting to us with plenty vivified with milk.
14 He "bears; according to S&yana, the translation of the first half-line
would be ; Indra’s fair body he supports, wherewith, etc. V
3 With plenty vivified with mills; ( with abundant wisdom that procures f.
cattle (for thy worshippers)/—Wilson. "/
T£E BtGVfiDA.
379
EYtitf 111 J
4 Thou didst produce him, Deathless God! mid mortal men
foe mamtenan.ee of Law and lovely Amrita:
Thou evermore hast moved making strength flow to us.
5 All round about hast thou with glory pierced for us as 'twere
a never-failing well for men to drink,
Borne on thy way in fragments from the pressed arms,
6 Then, beautifully radiant, certain Heavenly Ones, have sung
to him their kinship as they looked thereon,
And Savitar the God opens as ; twere a stall.
7 Soma, the men of old whose grass was trimmed addressed the
hymn to thee for mighty strength and for renown :
So, Hero, urge us onward to heroic power.
8 They have drained forth from out the great depth of the sky
the old primeval milk of heaven that claims the laud:
They lifted up their voice to Indra at his birth.
9 As long as thou,* 0 Pavam&na, art above this earth and heaven
and all existence in thy might,
Thou standest like a Bull the chief amid the herd.
10 In the sheep's wool hath Soma Pavam&na flowed, while they
cleanse him, like a playful infant,
Indu with hundred powers and hundred currents.
11 Holy and sweet, while purified, this Indu flows on, a wave of
pleasant taste, to Indra,—
Strength-winner, Treasure-finder, Life-bestower.
12 So flow thou on, subduing our assailants, chasing the demans
hard to be encountered,
Well-armed and conquering our foes, 0 Soma.
HYMN CXI. Soma Pavamana.
With this his golden splendour purifying him, he with his
own allies subdues all enemies, as Sura with his own allies.
Cleansing himself with stream of juice he shines forth yellow-
hued and red, when with the praisers he encompasses all
forms, with praisers having seven mouths.
5 In fragments: in pieces of the crushed stalk and shoots of the Soma* plant.
6 Beautifully radiant; vasuniohah; according to S&yana, a proper name,
Vasuruohas, plural of Vasurueh, Opens as ’twere a stall: ‘drives away the
obstructing (darkness).’—Wilson.
1 He: Soma. All enemies ; the fiends of darkness. As Silva with Ms own
allies : as Sfirya or the Sun with his attendant beams of light. A ll forms:
vlsvd I'Upft : all the lunar mansions, according to S&yana. According to Hille-
brandt, (assumest) all beauty. With the praisers ,* rikvabhih .* perhaps the
Angirases are intended. Raving seven mouths: that is, one mouth each, the
mouth being mentioned in reference to their love of Soma juice.
MS HYMNS OF
aso
[BOOS /X
2 That tfe&siite of the Panis thou discoveredst; thou with
mothers deckest thee in thine abode, with songs of wc^Siip
in thine home.
As ’twere from far, the hymn is heard, where holy songs
resound in joy. He with the ruddy-hued, threefold hath
won life-power, he, glittering, hath won life-power.
3 He moves intelligent, directed to the East. The very beau¬
teous car rivals the beams of light, the beautiful celestial
car.
Hymns, lauding manly valour, came, inciting Tndra to success,
that ye rr^iy be unconquered, both thy bolt and thou, both
be uncoifquered in the war.
HYMN CXII. Soma Pavam&na.
We all have various thoughts and plans, and diverse are the
ways of men.
The Brahman seeks the worshipper, wright seeks the cracked,
and leech the maimed, Flow, Indu, flow for Indra’s sake.
2 The smith with ripe and seasoned plants, with feathers of the
birds of air,
With stones, and with enkindled flames, seeks him who hath
a store of gold. Flow, Iadu, flow for Indra’s sake.
3 A bard am I, my dad’s a leech, mammy lays corn upon the
stones.
Striving for wealth, with varied plans, we follow our desires
like luue. Flow, Indu, flow for Indra’s sake.
2 Treasure of the Pants; the rays of light carried off and concealed by the
demons of darkness. Thy Mothers: apparently the Dawns. According to S&yana
the vasativuri waters. Threefold: there is no substantive in the text, and it
is uncertain whab tndMtuhhih refers to. S&yana refers it to the vasativart
waters, and explains it by ‘ the supporters of the three worlds.* Grassmann
thinks that the beverages, consisting of three ingredients, mixed with the
Soma juice are intended. Probably the Dawns, sometimes spoken of as three
(cf. VIII. 41. 3), are meant.
3 The very beauteous car: of Soma. Beam of light: sunbeams.
The hymn appears to be an old popular song transformed into an address
to Soma by attaching to each stanza a refrain which has no connexion with
the subject of the song. But see Vedische Studies I. p, 107. The hymn is
translated in Muir’s 0. S. Texts, V. 424.
1 The Brahman * ‘ This verse distinctly proves that the priesthood already
formed a profession.’—Muir, 0. S. Texts, 1. 252.
2 Plants : meaning here reeds which were made into arrows. With stones,
and with enkindled fames: according to Sftyana, with glistening stones, to
form the heads of the arrows Who hath a store of gold: and will be able
to pay well for the arrows which the artisan makes for him.
3 My dad: tatah ; a familiar expression, corresponding to nan$ ? mammy.
TRE RIGVEDA.
381
HYMN 113 .]
4 The horse would draw an easy car, gay hosts attract the laugh
and jest.
The male desires his mate's approach, the frog is eager for the
flood. Flow, Indu, flow for Indra’s sake.
HYMN CXIII. Soma Pavamta.
Let Vyitra-slayiug Indra drink Soma by Saryan&v&n’s side,
U p vigour in his heart, prepared" to do heroic deeis.
Flow, f_ ow f or Indra’s sake.
2 Lord of theQuaru,*^ flow thou on, boon Soma, from Arj ika land,
E (fused with ardour au^ w ith faith, and the true hymn of
sacrifice. Flow, Indu, flow w Indra’s sake*
3 Hither hath Sfirya's Daughter brought the wiki Steer whom
Parjanya nursed.
Gandkurvas have seized hold of him, and in the Soma laid
the juice. Flow, Indu, flow for Indra’s sake.
4 Splendid by Law ! declaring Law, truth-speaking, truthful in
thy works,.
Enouncing faith, King Soma ! thou, 0 Soma, whom thy maker
decks. Flow, Indu, flow for Indra’s sake.
5 Together flow the meeting streams of him the Great and truly
Strong.
* ^ ^
The juices of the juicy meet. Made pure by prayer, 0 Golden-
hued, flow, Indu, flow for Indra's sake.
6 0 Pavam&na, where the priest, as he recites the rhythmic
prayer,
Lords it o'er Soma with the stone, with Soma bringing forth
delight, flow, Indu, flow for Indra’s sake.
7 0 Pavam&na, place me in that deathless, undecaying world
Wherein the light of heaven is set, and everlasting lustre shines.
Flow, Indu, flow for Indra's sake.
8 Make me immortal in that realm where dwells the King, Yivas-
v&n's Son,
Where is the secret shrine of heaven, where are those waters
young and fresh. Flow, Indu, flow for Indra's sake.
1 Sctryandvdn: a lake in the Kurukshetra district.
2 Of the Quarters: of the four regions of the sky. Arjilca land: accord¬
ing to S&yana, the country of the Rijikas. Gf. VIII. 7. 29.
3 The wild Steer whom Parjanya nursed : the mighty Soma-plant whoBe
growth has been fostered by the God of the rainy cloud. Stirya's Daughter:
Tjvaddhd or Faith. Cf. DC. I. 6. Gandharvas; guardians of the heavenly
Soma. See Vol. I., Index.
4 Thy maker; the Soma-presser, or the institutor of the sacrifice:—'the
upholder (of the rite).’—Wilson.
8 The King: Yama, the ruler of departed spirits, son of Vivasvfin. See
Yol. I., Index.
382
TEE RIG VEDA.
IEOOE IX.
9 Makeme immortal in that realm where they move even as they list,'
In the third sphere of inmost heaven where lucid worlds are
full of light. Flow, Indu, flow for Tndra’s sake.
10' Make me immortal in that realm of eager wish and strong desir%*-^
: The region of the radiant Moon, where food and full delight
are found. Flow, Indu, flow for Indra’s sake.
11 Make me immortal in that realm where happiness
, sports, where
Toys and felicities combine, and longing^w^ ff ^ are fulfilled.
Flow, Indu, flow for Indra’s sake^-'""^
- Soma Pavam&na,
The man v%o walketh^^ 6 Laws of Indu Pavam&na bid,—
Men call him ripMtf children, him, 0 Soma, who hath met thy
thought, Flow, Indu, flow for Indra’s sake.
2 Kasyapa, Rishi, lifting up thy voice with hymn-composers’ lauds,
Pay reverence to King Soma born the Sovran Ruler of the
1 plants. Flow, Indu, flow for Indra’s sake.
3 Seven regions have their several Suns; the ministering priests
are seven;
Seven are the Aditya Deities,—with these, 0 Soma, guard thou
us. Flow, Indu, flow for Indra’s sake,
4 Guard us with this oblation whi*h, King Soma, hath been
dressed for thee.
Let not malignity conquer us, let nothing evil do us harm.
Flow, Indu, flow for Indra’s sake.
9 When they move even as they list: { where action is unrestrained. 1 —Muir.
* Where the sun wanders at will. 1 —Wilson.
10 Of the radiant Moon :~the adjective bradhndsya i of the ruddy or brilliant,
stands without a substantive. ‘Sun’ is supplied by S&yana, ‘Des rots*
tralenden.’—Ludwig, See Hillebrandt, Vedische Mythologies I.,*396.
As regards the joys of the departed, referred to in sCanzas 7—12, Professor
von Both observes (Journ, Amer. Orient, Soc. iii, 343, quoted by Dr. Muir,
<?, S. Testis, Y. 307) 1 The place where these glorified ones are to live is heaven.
In order to show that not merely an outer court of the divine dwellings is
set apart for them, the highest heaven, the midst or innermost part of heaven,
is expressly spoken of as their seat. This is their place of rest ; and itB
divine splendour is not disfigured by any specification of particular beauties
or enjoyments, such as those with which other religions have been wont to
adorn the mansions of the blest.There thr- 1 —”y ■ the language used
to describe their condition is the same with ■/.| *■!■■■ the most exalted
felicity.’ -
2 Kasyapa : the seer of the hymn addresses himself.
3 Seven regions: the regions of the sky, the four quarters with intermediate
points. They are sometimes said to be five, six, or seven in number, but
more frequently eight, Aditya Deities: Varuna, Mitra, Aryaman, Bhaga,
Daksha, Ansa, and perhaps Dh&tar, Other enumerations also are given, and
their number is sometimes said to be eight. See M. Muller, Vedic Hymns, I.
p, 252f (Sacred Books of the East, XXXII).
BOOK THE TENTH.
HYMN I. Agni.
High hath the Mighty risen before- the dawning, and come to
us with light from out the darkness.
Fair-shapen Agni with white-shining splendour hath filled at
birth all human habitations.
2 Thou, being born, art Child of Earth and Heaven, parted
among the plants in beauty, Agni!
The glooms of night thou, Brilliant Babe, subduest, and art
coni# forth, loud roaring, from thy Mothers.
3 Here, bemg manifested, lofty Vishnu, full wise, protects his
own supreb^st station.
When they have-offered in his mouth their sweet milk, to
him with one accord^ they sing forth praises.
4 Thence bearing food the Mothers come to meet thee, with
food for thee who givest ibodjLts increase.
These in their altered form agail>^bhou meetest. Thou art
’ Invoking Priest in homes of mortals.
5 Priest of the holy rite, with car that glitters, refulgent Ban¬
ner of each act of worship,
Sharing in every God through might aud glory, even Agni
Guest of men I summon hither.
6 So Agni stands on eartlda most central station, invested in
^veil-decorated garments.
Born, red of hue, where men pour out libations, O King, a$
great High Priest bring the Gods hither.
7 Over the earth and over heaven, 0 Agni, thou. Son, hast ever
spread above thy Parents.
Come, Youthfullest! to those who long to meet thee, and
hither bring the Gods, O Mighty Victor.
1 The Mighty : Agni.
2 Among the plants: according to S&yana, in the fire-sticks.
3 Vishnu: in the form of Agni who is his manifestation on earth. They r
worshippers.
4 The Mothers: the plants which nourish life. In their altered form: a*
dry wood which Agni, as fire, consumes.
5 Sharing in: because Agni as the bearer of men’s oblations supports ail
other Gods.
384
THE HYMNS OF
[BOOK X
HYMN H. Agni.
Gladden the yearning Gods, 0 thou Most Youthful: bring
them, 0 Lord of Seasons, knowing seasons,
With all the Priests Celestial, 0 Agni. Best worshipper art
thou of all Invokers.
2 Thine is the Herald’s, thine the Cleanser’s office, thinker art
thou, wealth-giver, true to Order.
Let us with Svaha offer up oblations, and Agni, worthy God,
pay the Gods worship.
3 To the Gods’ pathway have we travelled, ready to execute
what work we may accomplish.
Let Agni, to? he knows, complete the worship. He is the
Priest; let him fix rites and seasons.
4 When we most ignorant neglect the statutes of you, 0 Deities
with whom is knowledge,
Wise Agni shall correct our faults and failings, skilled ,to
assign each God his fitting season.
5 When, weak in mind, of feeble understanding, mortals bethink
them not of sacrificing,
Then shall the prudent and discerning Agni worship the Gods,
best worshipper, in season.
6 Because the Father hath produced thee, Leader of all our
solemn rites, their brilliant Banner:
So win by worship pleasant homes abounding in heroes, and *
rich food to nourish all men.
7 Thou whom the Heaven and Earth, thou whom the Waters,
and Tvashtar, maker of fair things, created,
Well knowing, all along the Fathers’ pathway, shine with
resplendent light, enkindled, Agni.
HYMN III. , Agni.
0 King, the potent and terrific envoy, kindled for strength, is
manifest in beauty.
He shines, all-knowing, with his lofty splendour : chasing
black Night he comes with white-rayed Morning.
1 Seasons: the proper times of worship. Priests Celestial: Agui heing the
Hotar, the Asvins the Adbvaryus, Tvashtar the Agnidh, and Mitra the
Upavaktar. Asval&yana, as cited by Sfiyana,* gives a different enumeration.
See Wilson, note.
2 The Herald is the Hotar or invoking priest: the Cleanser is the Tatar or
Purifier, the assistant of the Brahman. Svihd: an exclamation=Ave ! or Hail l
3 The Cods’ pathway: 4 the path that leads to the gods ’—Wilson.
6 The father: PrajApatx ; or the iustifcutor of the sacrifice.—S&yana.
7 The Fathers' pathway : the way that leads to the home of the Manes or
Ancestral Spirits. -
1 0 King; Ludwig takes rdjan here as the nominative case. With white-
rayed Morning: I follow Ludwig in taking ruiattm as instrumental for
rusatydm*
THE RIG VEDA.
385
HYkN 4.]
2 Having o’ercome the glimmering Black with beatity, and
bringing forth the Dame, the Great Sire’s Daughter,
Holding aloft the radiant light of Surya, as messenger of heav *
en he shines with treasures, _ *
3 Attendant on the Blessed jD^rn'e'the Blessed hath come : the
Lover followeth
Agni, far-spreadj*^with conspicuous lustre, hath compassed
Night A^J^vhitely-shining garments,
4 His gQh*|s-forth kindle as ’twere high voices, the goings of the
ptfspieious Friend of Agni.
-5che rays, the bright beams of the strong-jawed, mighty,
adorable Steer are visible as he cometh. •
b Whose radiant splendours flow, like sounds, about us, his who
. is lofty, brilliant, and effulgent,
Who reaches heaven with best and brightest lustres, sportive
and piercing even to the summit.
6 His powers whose chariot fellies gleam and glitter have loudly
roared while, as with teams, he hasted.
He, the most Godlike, far-extending envoy, shines with flames
ancient, resonant, whitely-shining.
7 So bring us ample wealth: seat thee envoy of the two
youthful Matrons, Earth and F^vem
Let Agni rapid with his # rapid worses, impetuous with impe¬
tuous Steeds, come id f ‘ ,jer *
HYMN IY, Agni.
To thee will T *end praise and bring oblation, as thou hast
merited tauds when we invoked thee.
A fo.-cain in the desert art thou, Agni, 0 Ancient King to
man who fain would worship.
* Thou unto whom resort the gathered people, as the kine seek
the warm stall, 0 Most Youthful,
Thou art the messenger of Gods and mortals, and gqest glori¬
ous with thy light between them.
3 Making thee grow as ’twere some noble infant, thy Mother
nurtures thee with sweet affection,
Over the desert slopes thou passest longing, and seekest, like
some beast set free, thy fodder.
2 Glimmering Blaok: dark niglxt, faintly lijrY.n l ! y vtnra. The Great Sire’s
Daughter: Ushas or Dawn, daughter of . r ir<».ivii.
3 The lover / Agni who appears together with Dawn.
4 The first line is almost unintelligible. ‘The blazing flames of that mighty
Agm 4o not (deter) his adorers.—Wilson. . - ® ■ * -
l To man: or, to Pfiru.
3 Thy Mother: Eartb*
2$
386 THE HYMNS OF [BOOH X
4 Foolish are we, 0 Wise and free from error; verily, Agni, thou
dost know thy grandeur.
There lies the form : he moves, and licks, and swallows, and, ,
as House-Lord, kisses the Youthful Maiden.
5 He rises ever fresh in ancient fuel: smoke-bannered, gray, he
makes the wood his dwelling.
Ho swimmer, Steer, he presses through the waters, and to his
place accordant mortals bear him.
6 Like thieves who risk their lives and haunt W forest the
twain with their ten girdles have secured him.
This is a new hymn meant for thee, 0 Agni: yoke as it ^ ere
thy car with parts that glitter.
7 Homage and prayer are thine, 0 J&fcavedas, and this my song '
shall evermore *exalfc thee.
Agni, protect our children and descendants, and guard with
ever-watchful care our bodies.
HYMN Y. Agni.
Hje only is the Sea, holder of treasures : born many a time
. he view§the hearts within us.
He hides hntKi^the secret couple's bosom. The Bird dwells
in the middlebt<^he fountain.- 1 2 3
2 Inhabiting one dwellmg^face in common, strong Stallions and* ,
the Mares have come
The sages guard the seat of HSiy^Wer, and keep the highest
names concealed within them.
3 The Holy Pair, of wondrous power, have . they formed
the Infant, they who bred produced him,
The central point of all that moves and moves w hile‘
they wove the Sage's thread with insight.
4 The form: the Ahavaniya fire. The Youthful Maiden: ^according to\
S&yana, either the mixed oblation, or the young earth as compared with her
withered plants.
6 The twain: the two arms, with their grasping fingers which produce fire
by agitation of the fire-stick.
1 He: Agni as the Sun, The secret couple’s bosom: the meaning is uncer¬
tain. The fire-sticks in which Agni is latent may be intended. 4 He waits
on the cloud in the neighbourhood of the hidden (firmament)/—Wilson. The
Bird: the Sun. The fountain: the source of light in the east.
2 Strong Stallions : perhaps the flames of the Sun. Mares: waters of the
firmament. The highest names: of Agni, such as J&tavedas and Vaisv&nara.
Concealed within them: in their secret hearts, for worship.
3 The Holy Pair: Heaven and Earth, . The Infant: Agni. The while they
wove: viyantah in the text is unintelligible, and I follow Wallis in reading
vayuntt in its stead, The Sage’s thread: the series of sacrifices to which Agni
is entitled.
HYMN 6 .] THE RIGVEDA. 387
4 For tracks of Order and refreshing viands attend from ancient
times the goodly Infant.
Wearing him as a mantle, jEarth and Heaven grow strong by
food of pleasant drink and fatness.
5 He, calling loudly to the Seven red Sisters, hath, skilled in
sweet dr/nk, brought them to be looked on,
He. horn of old, in middle air hath halted, and sought and
found the covering robe of Pdahan.
6 Seven are the pathways which the wise have fashioned ; to
one of these may come the troubled mortal.
He standeth in the dwelling of the Highest, a Pillar, on sure
ground where paths are parted. *
7 Not Being, Being in the highest heaven, in Aditi's bosom and
in Daksha's birthplace,
Is Agni, our first-born of Holy Order, the Milch-cow and the
Bull in life's beginning.
HYMN VX Agni.
This is that Agni, he by whose protection, favour, and help
the singer is successful;
Who with the noblest flames of glowing fuel comes forth en¬
compassed with far-spi^ading lustre.
5 The Seven red Sisters: the seven tongues or flames of Agni, called Mli f
Icardlt, etc.—SAyana. And found the covering robe of P'dskan: and hath
reappeared in the form of Pdshan or the Sun.
■ 6 Pathways: long lines of light. The Wise ; the Fathers. The troubled
mortal: the man who is longing for daybreak may approach the pathway of-
light. Wallis translates the second line differently :—‘The support of life in
the home of the highest, at the divergence of the ways, standeth on sure
ground.' He: apparently Agni as the Sun, to whom the troubled or sinful
man comes for light or* forgiven ess. Pillar: support and stay of the uni¬
verse, like the Skamb ha of Atharva-veda, X. 7. Where paths are parted:
where' ends the dark road which the Sun travels by night, and the bright
path of his daily course begins. 1
7 Not Being , Being . non-existent, existent. ‘ asachcha sachcha, ‘both
unevolved and evolved/ identifying Agni with the first cause and first effect
with a reference to such texts as Asad evam idam agra dsit ‘the non existent
existent (or unevolved) was verily before this (creation).'_Wilson, from
Adki=t>vva[ue, Dahsha^ivipyua. Here Agni is represented as
Prajapafci who as a yet undeveloped embryo is at the same time both male
and xemale.-—Ludwig. Or Daksha may be the Sun and Aditi the Earth. ‘ In
fact Agm is identified with all things. These latter hymns to Agni are very
obscure: the notions are mystical; many of the terms are unusual, or are
un usually applied; and the construction is singularly elliptical and loose _
Wilson.
Tins Hymn has been wholly translated, with comments, by Wallis. See
The Cosmology of the Rigveda, pp. 48—50. ■
388
THE HYMNS OF
[BOOK X
2 Agni, the Holy Ola the everlasting, who shines far beaming
with celestial splendoura* &
He who hath come unto hi^'L^ends with friendship, like a
fleet steed who never trips or stunvh]es.
3 He who is Lord of all divine oblation, shared "by all living
men at break of morning, x
Agni to whom our offerings are devoted, in whbm.yests he
whose car, through might, is scatheless.
4 Increasing by his strength, while lauds content him, with"
easy flight unto the Gods he travels.
Agni the cheerful Priest, best Sacrifices balms with his tongue
the Godb with whom he mingles.
5 With songs and adorations bring ye hither Agni who stirs
himself at dawn like Indra,
Whom sages laud with hymns as Jltavedaa of those who wield
the sacrificial ladle.
6 In whom all goodly treasures meet together, even as steeds
and riders for the booty.
Incliuing hither bring us help, 0 Agni, even assistance most
desired by Indra.
• 7 Yea, at thy birth, when thou badst sat in glory, thou, Agni,
wast the aim of invocations. ?
The Gods came near, obedient to thy summons, and thus at¬
tained their rank as chief Protectors.
HYMN VII. -Agni.
0 Agni, shared by all men liviug bring us good luck for
sacrifice from earth and heaven.
With us be thine intelligence, Wonder-Worker! Protect us,
God, with thy far-reaching blessings. ^
2 These hymns brought forth for thee, 0 Agni, laud thee for ‘
bounteous gifts, with cattle arid with horses.
3 The exact meaning of the second line is unce^in ;—'and in whom (the
sacrificer), whose sacrifice is undisturbed by his foes,"throws his choice obla¬
tion.’—Wilson.
5 At dawn: with Grassmann I take usrttni here to be a loe&tiye. S&yana
explains it as Ihogdndm utsrdvincim, the bestower of enjoyments. At^ording to
T . %•*- *■ 1 —station, the translation of the first line would, be : ‘WrBh^ngs
in - 1 . -“iug ye hither the Lord of morning’s bine, the quivering Agni.*
6 Riders : sdptlmntah: the word properly means 4 possessed of horses/ and
is applicable to drivers as well as riders. For the booty ; to win the spoil, or
to guard it from others.
1 Thine intelligence: the meaning of prahetaih here is not clear. Wilson
translates it by ‘indications (of favour)’; Ludwig by ‘wishes’; and Grass
Uiann by ‘light/
THE MG VEDA.
389
HYMN 8.]
Good Lord, when man from thee hath gained enjoyment, by
hymns, 0 nobly-born, hath he obtained it.
3 Agni I deem my Kinsman and my Father, count him my
Brother and my Friend for ever.
I honour as the face of lofty Agni in heaven the bright and
holy light of Surya.
4 Effectual, Agni, are our prayers for profit. He whom, at home,
thou, Priest for ever, guardest
Is rich in food, drawn by red steeds, and holy: by day and
night to him shall all be pleasant.
5 Men with their arms have generated Agni, helpful'hs some kind
friend, adorned with splendours,
And stablished as Invoker mid the people the ancient Priest,
the sacrifice’s lover.
6 Worship, thyself, 0 God, the Gods in heave'n: what, void of
knowledge, shall the fool avail thee ?
As thou, 0 God, hast worshipped Gods by seasons, so, nobly-
born ! to thine own self pay worship.
7 Agni, be thou our Guardian and Protector; bestow upon us
life and vital vigour. *
Accept, 0 Mighty One, the gifts we offer* and with unceasing
care protect our bodies.
HYMNJpfL Agni.
Agni advances with his loffeplbanner: the Bull is bellowing to,
the earth and heavens*"'
He hath attained^th^sky’s supremest limits : the Steer hath
waxen in the lap of waters.
2 The Bull, the.ybungling with the hump, hath frolicked, the
strong and never-ceasing Calf hath bellowed.
Bringing our offerings to the Gods’ assembly, he moves as
Chief in his own dwelling-places.
3 The second line is remarkable as a direct declaration of the relationship
of Agni and SCirya.—Ludwig.
7 Be thou otir Guardian and Protector: avitd , says Sdyana, is a protector
from obvious dangers and gopd a preserver from perils that are unseen.
1 Advances: through the firmament. His lofty banner ; the lightning.
Waters : of the firmament.
2 Never-ceasing ;[ct$rem $; according to Skyana, f undecaying.* f Glorious.*—
Wilson.
390 THE HYMNS OF [BOOK X
3 Him who hath grasped his Parents’ head, they stablished at
sacrifice as a wave of heavenly lustre.
In his swift flight the red Dawns borne by horses refresh their
bodies in the home of Order.
4 For, Vasu, thou precedest every Morning, and still hast been
the Twins’ illuminator.
For sacrifice, seven places thou retainest while for thine own
self thou engenderest Mitra.
5 Thou art the Eye and Guard of mighty Order, and Yaruna
when to sacrifice thou comest.
Thou art the Waters’ Child, 0 Jdtavedas, envoy of him whose
offering thou acceptest.
6 Thou art the Leader of the rite and region, to which with thine
auspicious teams thou tendest.
Thy light-bestowing head to heaven thou liftest, making thy
tongue the oblation-bearer, Agni.
7 Through his wise insight Trita in the cavern, seeking as ever
the Chief Sire’s intention,
Carefully tended in his Parents’ bosom, calling the weapons
kin, goes forth to combat.
8 Well-skilled to use the weapons, of his Father, Aptya, urged
on by Indra, fought the battle.
Then Trita slew the foe seven-rayed, three-headed, and freed
the cattle of the Son of Tvashtar.
3 His Parents' head: the head or forehead of Heaven and Earth, or of the two
fire-sticks. The red Hawns: or the flames, according to S&yana. There is no
substantive in the text. The home of Ordw; probably the Sun, if the Dawns
are spoken of; ancl the place of law-ordained sacrifice according to S&y ana’s
explanation.
4 The Twins' illuminator: lighter-up of day and night, that is, of the end
of night, or very early morning. But Bee Hillebrandt, Yaruna und Mitra,
p. 116. Seven places: seven altars for the sacrificial fire. Mitr'd: the Sun.
6 Vamna: King and Governor.
6 And region: thou knowest, and canst show the way through, the firmament.
7 In the cavern: in the secret depth of the firmament. Seeking . Me
Chief Sire's intention: wishing to carry out the design of Indra or perhaps of
Dyaus or Dyu. His Parents: ‘the parental heaven and earth.*—Wilson.
Calling the weapons kin: calling the weapons, i. c. the bolts which are pro¬
duced from the sky, akin, simply means claiming them as belonging to his
father Dyu as they are in the next stanza spoken of as paternal (pitryani).—
Macdonell, J. R. A. S., July, 1893, p. 428,
8 Of his Father: belonging to the Chief Sire of stanza 7. The foe: the
special enemy of Trita is Trisiras the son of Tvashtar, called Yisvardpa or
the Multiform. The cattle of the Son of Tvashtar ; the cows imprisoned by
him, the showers obstructed by the fiend.
For the legends founded on the last three stanzas of this hymn, see Muir,
0. S, Texts, Y. pp, 229 —233, See also Bergaigne, La Religion Y4digue, U«
329, 330.
HYMN 10.] THE RIG VEDA. 391
9 Lord of the brave, Indra cleft him in pieces who sought to
gain much strength and deemed him mighty.
He smote his three heads from his body, seizing the cattle of
the omniform Son of Tvashtar.
HYMN IX. Waters.
Ye, Waters, are beneficent: so help ye us to energy
That we may look on great delight.
2 Give us a portion of the sap, the most auspicious that ye have,
Like mothers in their longing love.
3 To you we gladly come for’him to whose abode ye send us on ;
And, Waters, give us procreant strength. * ^
4 The Waters be to us for drink, Goddesses for our aid and bliss:
Let them stream to us health and strength.
f> I beg the Floods to give us balm, these Queens who rule o’er
precious things,
And have supreme control of men.,
6 Within the Waters—Soma thus hath told me—dwell all balms
that heal,
And Agui, he who blesseth all.
7 0 Waters, teem with medicine to keep my body safe from harm,
So that I long see the Sun.
8 Whatever sm 1S found in me, whatever evil I have wrought,
If I have ae & or falsely sworn, Waters, remove it far from me.
9 The craters I this day have sought, and to their moisture
Aave we come:
O Agni, rich in milk, come thou, and with thy splendour cover me,
HYMN X. '* Yama. Yam!.
Fain would I w*r) my friend to kindly friendship. So may the
Sage, come through the air’s wide ocean,
Bemembering the earth and days to follow, obtain a son, the
issue of his father.
1 Great delight * according to the scholiast, meaning perfect knowledge of
Brahma. See Wilson’s note.
3 The meaning of the stanza is obscure. It appears to have been recited
by the priest at the consecration of a new house.
The first three stanzas are to be repeated by Br&hmans at their morning
ablutions. See Colebrooke’s Essays, Essay I. On the Religious Ceremonies of
the Hindus. See also Lanman, Sanskrit Reader , p. 3/6,
6 Stanzas 6—9 are repeated from Book I. 23. 20—23.
Yama and Yarn!, son aud daughter of Yivasv£n, are the Rishis as well as
the deities of the hymn which is a dialogue between them.
Yama and Yami are, says von Roth, * as their names denote, twin brother
aud sister, and are the first human pair, the originators of the race. As the
392
$be hymns op
{BOOH X
2 Thy friend loves not the friendship which considers her who is
near in kindred as a stranger.
Sons of the mighty Asnra, ^ the Heroes, supporters of the
heavens, see far around them.
3 Yea, this the Immortals seek of thee with longing, progeny of
the sole existing mortal.
Then let thy soul and mine be knit together, and as a loving
husband take thy consort.
4 Shall we do now what we ne'er did aforetime ? we who spake
righteously now talk impurely?
Gandharva in the floods, the Dame of Waters— such is our
bond, sffoh our most lofty kinship.
5 Even in the womb God Tvashtar, Yivifier, shaping all forms, . /
Creator, made us consorts.
None violates his holy ordinances : that we are his the heavens
and earth acknowledge.
G Who knows that earliest day whereof thou speakest? Who
hath beheld it % Who can here declare it ?
Hebrew conception closely connected the parents of mankind by making the
woman formed from* a portion of the body bs, the man, so by the Indian
tradition they are placed in the relationship of This thought is laid
by the hymn in question in the mouth of Yami hers&f^ when she is made to
say : * Even in the womb the Creator made us for husbav^ and wife.’ ’ Profes¬
sor Muller, on the other hand, says (Lectures on the Sch*^ G 0 f Language
second series, p. 510): * There Is a curious dialogue between (Yami) and
her brother, where she (the night) implores her brother (the dayJVmake her
his wife, and where he declines her offer, ‘because/ as he says, ‘blL ] )are
called it a sin that a brother should marry his sister/' Again, p. 521, ‘'^ ere
is not a single word in the Yeda pointing to Yuma and Yami as the first coiipu
of mortals, the Indian Adam and Eve.If Yamahad been the first createaX
of men, surely the Vedic poets, in speaking of him, co^ld not have passed this N \
over in silence.’ See, however, the passage from the Atharva-veda, XYIII.
3, 13, to be quoted further on. [Reverence ye with an oblation Yama, the son
of Yivaavat, the assembler of men, who was the first of men that died, and
the first that departed to this (celestial) world].’ Muir, 0, S, Texts, Y. p.
[ -.$S8. Yama as the first man may perhaps be, as Prof. Max Muller holds, ‘ a
later phase of religious’thought.’
1 Yarn! speaks The Sage; vedhdh : Yama, whom she wishes to give her a
son. Gome: Sftyana explains the masculine participle jaganvftn by the femi¬
nine gatavatl, that is, I, Yami. who have come. The earth: which, otherwise,
will remain without human inhabitants.
2 Yama replies. A stranger: of a different family, and so a lawful wife. Sons
of the mighty A sura; the spies or sentinels spoken of in stanza 8.
3 Yarn! speaks.
4 Yama replies. Gandharva: Yivasv&n or the Sun. In the floods * in the
waters of the firmament. The Dame of Waters: Sarnnyu. ‘ His aqueous wife/
—Muir. Such in our bond: these are our parents. But see Ludwig, Ueber die
nenesten Arbeiten, u, s,w } p. 107.
5 Yami speaks.
MtMN io], ' He ntavEDA. 393
Great is the Law of Varuna and Mitra. What, wanton ! wilt
thou say to men to tempt them ?
7 I, Yam?, am possessed by love of Tama, that I may rest on the
same couch beside him.
I as a wife would yield me to my husband. Like car-wheels
let us speed to meet each other.
8 They stand not still, they never cVose their eyelids, those
sentinels of Gods who wander round us.
Not me—go quickly, wanton, with another, and hasten like a
chariot wheel to meet him.
9 May Surya’s eye with days and nights endow -him, and ever
may his light spread out before him.
In heaven and earth the kindred Pair commingle. On Yarn?
be the unbrotherly act of Yama.
10 Sure there will come succeeding times when brothers and
sisters will do acts unmeet for kinsfolk.
Not me, 0 fair one,—seek another husband, and make thine
arm a pillow for thy consort.
11 Is he a brother when no lord is left her % Is she a sister when
Destruction comethj
Forced by my love these many words I utter. Come near,
and hold me in thy close embraces.
12 1 will not fold mine arms about thy body : they call it sin
when one comes near his sister.
Not me,—prepare thy pleasures with another: thy brother
seeks not this from thee, 0 fair one.
6 Yama replies. To tempt them: the meaning of vichyd is uncertain. The
S. P. Lexicon explains it by * deceitfully,* ‘ Falsely/—Grassm&nn, ‘ What
sayest thou, who punishesb men with hell ? ’—Wilson.
I Same couch : see Benfey, Vedica und Verwandtes, pp. 39—42, for a, differ¬
ent explanation of samdnd ydnau. 'Wm-
8 Yama replies. Sentinels of Gods: recording angels who watch men’s
actions.
9 Yami speaks. The meaning seems to he: if there be any guilt let me
take it upon myself, and let not Tama’s life be shortened by way of punish¬
ment. The kindred Pair : Day and Night.
10 Yama replies. ‘ Make thine arm a pillow/—Wilson. '
II Yamt speaks. Destruction : Nirriti ; the utter extinction of the human
race. * The meaning is, a true brother will not let his sister lack a husband,
and a true sister will not let her brother lack a wife/—Wilson’s Translation,
Editor’s note.
12 Yama replies.
394 fHB HYMNS OT [BOOK X
13 Alas I thou art indeed a weakling, Yama; we find in thee no
trace of heart or spirit.
As round the tree the woodbine clings, another will cling
about thee girt as with a girdle.
14 Embrace another, Yami/ let another, even as the woodbine
rings the tree, enfold thee.
Win thou his heart awl let him win thy fancy, and he shall
form with thee a bjest alliance.
HYMN XI. Agni.
The Bull hath yielded for the Bull the milk of heaven : the
Son of Aditi can never be deceived.
According tcAiis wisdom Yaruna knoweth all; may he, the
Holy, hallow times for sacrifice.
2 Gandharvi spake: may she, the Lady of the Hood, amid the
river’s roaring leave my heart untouched.
May Aditi accomplish all that We desire, and may our eldest
Brother tell us this as Chief.
3 Yea, even this blessed Morning, rich in store of food, splendid,
with heavenly lustre, hath shone out for man,
Since they, as was the wish of yearning Gods, brought forth
that yearning Agni for the assembly as the Priest.
13 Yami speaks.
Sdyana’s in terpretation of this difficult hymn differs in many places from
that which X have adopted, and Wilson’s Ti'anslation should be consulted for
the views of the great Indian Commentator and the Pandits of his time. The
hymn has been transliterated, translated, and annotated by Dr. Muir, 0. S,
Texts, V. 288—291. It has also been translated by the authors of the Sie-
lenzig Liedev, and fully discussed by Dr. J. Ehni in Her Vedische Mythus des
Yama. See also Hillebraiidt, Vedische Mythologie, I, p. 490.
- +
The subject of the hymn is the origin and institution of sacrifice, first
established by Agni under the authority of Yaruna, who must be regarded as
the deity of the first stanza.
1 The Bull: the mighty Soma. For the Bull: for mighty Yaruna. The
milk of heaven: the divine Soma juice, to be used at sacrifice. The Son of
Aditi: Yaruna. A ccording to his wisdom: yathd dhiyct: the two words taken
together as an adverbial phrase. According to Sayan a, it is Agni who milks
the streams of prosperity from heaven for the worshipper. I have generally
followed Piscbel’s interpretation of the first five stanzas (Vedische Stitdien, I,
pp. 188, 189).
2 Gandharvi: said to be tbe daughter of Surabhi (one of the daughters of
Baksha), and the mother of the race of horses. Here she appears to be an
Apsaras or water-nymph, haunting the banks of rivers and practising the
seductive arts of a siren. The meaning seems to be, let no disturbing influ¬
ence unsettle my devout thoughts. Oar eldest Brother: Yaruna, regarded as
the founder of society united by common religious observances.
3 The poet regards the coming of the dawn as a proof that the sacrifice is
successful. Since they: the priests
HYMN 12.]
TtiE HlGtEDA.
395
4 And the fleet Falcon brought for sacrifice from afar this flow¬
ing Drop most excellent and keen of sight,
Then when the Aryan tribes chose as Invoking Priest Agni
the Wonder-Worker, and the hymn rose up.
5 Still art thou kind to him who feeds thee as with grass, and,
skilled in sacrifice, offers thee holy gifts.
When thou, having received the sage’s strengthening food
with lauds, after long toil, comest with many more.
6 Urge thou thy Parents, as a lover, to delight: the Lovely
One desires and craves it from his heart.
The priest calls out, the saerificer shows his skill, the Asura
tries his strength, and with the hymn is stirred.
7 Far-famed is he, the mortal man, 0 Agni, thou Son of Strength,
who hath obtained thy favour.
He, gathering power, borne onward by his horses, makes his
days lovely in his might and splendour.
8 When, Holy Agni, the divine assembly, the sacred synod mid
the Gods, is gathered,
And when thou, Godlike One, dealest forth treasures, vouch¬
safe us, too, our portion of the riches.
9 Hear us, O Agni, in your common dwelling : harness thy rapid
car, the car of Amrit.
Bring Heaven and Earth, the Deities’ Parents, hither: stay
with us here, nor from the Gods be distant.
HYMH XII. - Agni.
Heaven and Earth, first by everlasting Order, speakers of
truth, are near enough to hear us,
When the God, urging men to worship, sitteth as Priest, as¬
suming all his vital vigour.
4 This flowing Drop : the Soma, brought from heaven by the Falcon. See
IV. 26 and 27.
5 Thou: Agni. As with grass: ‘ as pasture satisfies (the herds).’—Wilson.
With many more: bringing many other Gods to the sacrifice.
6 ha lover; woos his mistress. Agni is called upon to entreat his parents,
Heaven and Earth, to reproduce him perpetually. The Lovely One: Agni.
Saerificer; mahhah ; see Vedic Hymns } I. p. 47. The original hymn appears
to end with this difficult stanza.
9 Rapid: dravitnum ; taken by S&yana with amritasya and explained by
* distilling the drink of Gods.’ Nor from the Gods be distant: ‘ let none of
the gods be absent.’—Wilson,
1 First: most exalted as well as most ancient. The God ; Agni. As Priest ;
as Ho tar, invoker, or herald.
396 ThB HYMNS OF [BOOK t.
2 As God comprising Gods by Law Eternal, bear, as the Chief
who knoweth, our oblation,
Smoke-bannered with the fuel, radiant, joyous, better to praise
and worship, Priest for ever.
3 When the cow’s nectar wins the God completely, men here
below are heaven’s and earth’s sustainers.
All the Gods came to this thy heavenly Yajus, which from the
motley Pair milked oil and water.
4 I praise your work that ye may make me prosper : hear, Heaven
and Earth, Twain Worlds that drop with fatness.
While days and nights go to the world of spirits, here let the
Parents wifch sweet meath refresh us.
5 Hath the King seized us 1 How have we offended against his
holy ordinance ? Who knoweth ?
Por even Mitra mid the Gods is angry: there are both song
and strength for those who come not.
6 ’Tis hard to understand the Immortal’s nature, where she who
is akin becomes a stranger.
Guard ceaselessly, great Agni, him who ponders Yama’s name,
easy to be comprehended.
7 They in the synod where the Gods rejoice them, where they
are seated in Vivasv&n’s dwelling,
Have given the Moon his beams, the Sun his splendour * the
Two unweariedly maintain their brightness.
2 Better to praise: more skilled than men in praising the Gods.
3 This stanza is very obscure. The meaning seems to be that, by possess¬
ing the amrifc, ambrosia, or nectar contained in the milk of the sacrificial cow
and in the Soma juice which wins and captivates Agni, men are enabled to
offer acceptable sacrifices to the Gods, and thus to support the heavens and
earth. Heavenly Yajvs: divine sacrificial prayer or forrnuk,. But divydm by
its position in the verse seems rather to belong to ghritem , butter or sacri¬
ficial oil. The motley Pair: dni; many-coloured heaven and earth.
* When the self-aggregated ambrosia of the divine Agni is generated from
his radiance, then the products from it sustain both heaven and earth, all
the worshippers glorify this thy oblation, the celestial nutritious water which
thy white radiance milks forth,*—Wilson. According to S&yana, the products
from it are the plants and trees which spring from the cmrit or rain which
rewards the oblations of men, and the vl&ve devffh of the text are savve
stotdrah, all the worshippers. Some meaning is apparent in this paraphrase,
but it cannot be extracted from the words of the text.
5 The King: Yaruna. For even Mitra: we must have committed some
sin, for even Mitra, the Friend, the gracious God, is wroth with us. Strength;
strengthening sacrificial viands. For those who come not: for the Gods who
will not yet come to receive our worship and oblations.
6 This stanza is apparently a later addition. The latter half of the first line
is taken from X. 10. 2, but its application here is not obvious.
7 In Vivasvdn's dwelling; ‘ on the altar of the sacrificer,’—Wilson, Heaven
or the realm of the Sun is intended.
TRE RIQVEDA.
397
RYMN 13.]
8 The counsel which the Gods meet to consider, their secret
plan,— of that we have no knowledge.
There let God Savitar, Aditi, and Mitra proclaim to Yarupa
that we are sinless.
9 Hear us, 0 Agni, in your common dwelling ; harness thy rapid
car, the car of Arnrit.
Bring Heaven and Earth, the Deities* Parents, hither: stay
with us here, nor from the Gods be distant.
HYMN XIII. HavirdMnas.
I yoke with prayer your ancient inspiration: may the laud
rise as on the prince’s pathway. ^
All Sons of Immortality shall hear it, all the* possessors of ce¬
lestial natures.
2 .'When speeding ye came nigh us like twin sisters, religious-
hearted votaries brought you forward.
Take your place, ye who know your proper station : be near,
be very near unto our Soma.
Z Five paces have I risen from Earth : I follow her who hath
four feet with devout observance.
This by the Sacred Syllable have I measured; I purify in the
central place of Order.
4 He, for Gods* sake, chose death to be his portion. He chose
not, for men’s good, a life eternal.
They sacrificed Brihaspati the Bishi. Yama delivered up his
own dear body.
4 The deities are the two Sakatas, small carts or barrows used at sacrifices
to carry the materials, especially the Som-plant, hence called Ravirdhdnas ,
oblation-bearers.*—Wilson.
1 The prince is the noble who institutes the sacrifice. • Like the path of
the worshipper.’—Wilson.
3 This stanza is most obscure. Wilson, following S&yana, translates: * I
make th-Q five stages of the sacrifice ascend ; I take four steps’ 9 by pious
observances ; with the sacred syllable I perfect this (adoration) j I purify
(the Soma ) on the navel of the sacrifice/ The Jive stages are, according to
S&yana, the five elements of the sacrifice, grain, Soma, the kine, the Puroddsa
cake, and the clarified butter. The four steps are the metres most commonly used
The words as they stand in the text do not appear to be susceptible of any
satisfactory explanation.
4 Re: Yama. See X, 14. 1. For Gods 1 sake; his death being the type of
the sacrifices which support and delight the Gods. For men's good ; See X.
90. 8—14 for the results of the sacrifice of Purusha, with whom Yama may be
identified. They: the Gods. This P&da is unintelligible as it stands.
Instead of brihaspdtini yajUdm akrinvato ruhim i Prof. Ludwig would read
Vaivasvatam yajnatn atanuta rishih , the Bislii performed the Vaivasvata,
or funeral, sacrifice (Ueber die neuestm^ u. s. w. } p. 110). I have mainly
followed Ehni, Der Yedische Mythm des Yama^ pp. IdQ—162, but the exact
meaning of the stanza is still doubtful to me.
898 THE HYMNS OF [BOOK X
5 The Seven flow to the Youth on whom the Maruts wait: the
Sons unto the Father brought the sacrifice.
Both these are his, as his they are the Lords of both : both
toil; belonging unto both they prosper well.
HYMN XIV. Yama,
Honour the King with thine oblations, Yama, Vivasv&n’s Son,
who gathers men together,
Who travelled to the lofty heights above us, who searches out
* and shows the path to many.
2 Yama first fouud for us a place to dwell in: this pasture never
can be taken from us.
Men born on earth tread their own paths that lead them
whither our ancient Fathers have departed.
3 Matali prospers there with Kavyas, Yama with Angiras’ sons,,
Brihaspati with Eikvans:
Esaiters of the Gods, by Gods exalted, some joy in praise and
some in our oblation.
4 Come, seat thee on this bed of grass, 0 Yama, in company
with Angirases and Fathers.
Let texts recited by the sages bring thee: 0 King, let this
oblation make thee joyful.
5 Come, Yama, with the Angirases the Holy, rejoice thee here
with children of Virftpa.
To sit on sacred grass at this our worship, I call Vivasvan, too,
thy Father hither.
5 The Seven: rivers. According to S&yana, metres. The Youth: Indra.
The Sons: the Maruts. The Father: Indra. Both these; havivdhdnas. Of
loth : Gods and men. Unto hope': to Gods and men, or t# Heaven and Earth.
_
The hymn is a funeral address, partly to Yama the God of the Dead and
partly to the soul of the departed whose body is being consumed on the pile.
1 Yama: the deified Lord of the Dead : originally the first who died and
ao showed the souls of his successors the way to the home of th# departed.
See X. 12. Lofty heights; of heaven, the abode of the Blest.
3 MdtaU: a divine being, identified by the Commentators with Indra whose
charioteer was M&fcali. Kavyas; a class of Manes, the spirits of a pious
race of ancient time. Angiras’sons: the Angirases, the typical first sacri-
ficers. See Vol. I., Index. Bikvans: or singers, a clasB of spirits or deities
who. attend and sing the praises of Brihaspati. See YII. 10. 4. Some joy in
praise: the Gods delight in Svfthl, the sacrificial exclamation, worship or
praise. . Some in our oblation: the Manes delight in Svadhd, the sweet food
or oblation which is presented to them.
4 Angirases and Fathers ; or, perhaps, Angirases our Fathers.
5 Children of VirUpa: Vairftpas, a sub-division of the Angirases.
THE niGVEDA.
MYMN 14. j
309
6 Our Fathers are Augirases, Navagvas, Atharvans, Bhrigus who
deserve the Soma.
May these, the Holy, look on us with favour, may we eujoy
their gracious loving-kindness.
7 Go forth, go forth upon the ancient pathways whereon our
sires of old have gone before us.
There slnilt thou look on both the Kings enjoying their sacred
food, God Varuna and Yarn a.
8 Meet Yama, meet the Fathers, meet the merit of free or or¬
dered acts, in highest heaven.
Leave sin and evil, seek anew thy dwelling, and bright with
glory wear another body. *
9 Go hence, depart ye, fly in all directions : this place for him
the Fathers have provided.
%V Yama bestows on him a place to rest in adorned with days
and beams of light and waters.
^ 10 Bun and outspeed the two dogs, Sarama’s offspring, brindled,
' four-eyed, upon thy happy pathway.
l>r,w nigh then to the gracious-minded Fathers where they
rejnice - company with Yama.
11 And those two "dago ^ thine, Yama, the watchers, four-eyed,
who look on men and gnat a the pathway,—
Entrust this man, 0 King, to their protection, and with pros¬
perity and health endow him.
12 Dark-hued, insatiate, with distended nostrils, Yama’s two en¬
voys roam among the people;
May they restore to us a fair existence here and to-day, that
we may see the sunlight.
13 To Yama pour the Soma, bring to Yama consecrated gifts:
To Yama sacrifice prepared and heralded by Agni goes.
1A Offer to Yama holy gifts enriched with butter, and draw near:
So may he grant that we may live long days of life among
the Gods.
o 'Naatagvas, Atharvans, Bhrigus. priestly families of ancient times.
7 Tliis s '&ncl the following stanza are addressed to the spirit of the dead
man whose funeral rites are being celebrated.
8 JFree or ordered acts: voluntary good works and prescribed sacrifices,
whose merit is stored up in heaven to be enjoyed on arrival by the spirits of
the pious who have performed them.
9 According to Siiyana, this stanza is addressed to the Pis&chas and other
evil spirits that haunt the place of cremation.
10 The spirit of the departed is addressed. The two dogs: offspring of
Saram&, the hound of Iudra. See Yol. I., Index. '
13 The three following stanzas are addressed to the priests.
400
THE HYMNS OF
[BOOK X
15 Offer to Yama, to the King, oblation very rich in meath :
Bow down before the Bishis of the ancient times, who made
this path in days of old.
16 Into the six Expanses flies the Great One in Trikadrukas.
The G&yatri, the Trishtup, all metres in Yuma are contained.
HYMN XV. Fathers.
May they ascend, the lowest, highest, midmost, the Fathers
who deserve a share of Soma.
May they who have attained the life of spirits, gentle and
righteous, aid us when we call them.
Now let net pay this homage to the Fathers, to those who
passed of old and those who followed,
Those who have rested in the earthly region, and those who
dwell among the Mighty Baces.
I have attained the gracious-minded Fathers, I have gained
son and progeny from Vishnu.
They who enjoy pressed juices with oblation, seated on sacre^"'
grass, come oftenest hither.
Fathers who sit on sacred grass, come, help offer¬
ings have we made for you ; accept^^
So come to us with mostjW^ 11 ^ and give us health
and strength withoUFlTtrouble. ~
5 May they, the Fathers, worthy of the Soma, invited to their
favourite oblations
Laid on the sacred grass, come nigh and listen : may they be
gracious unto us and bless us.
16 The meaning appears to be that the Great Unit, Yama as All-God, broad¬
ens and fills the universe after plentiful libations of Soma juice in the Three
Kadruka days, or first three days of the Abhiplava festival. See Elmi, Yama,
pp. 154—157. For different explanations, see Bergaigne, I. 178; II. 122, 127.
This hymn, with the exception of the last stanza, has been translated, and
annotated by Muir, 0. & Texts, V. pp. 291—295, by the authors of the
Skbenzig Lieder, and by Prof. Peterson, Hymns from the Figveda.
1 Ascend; rise to higher rank; obtain the ^ *' * ■ ■■ "** ' > Sftyana.
Lowest , highest, midmost; the Fathers are c‘ \ . ,/ ■ , . degrees
of merit acquired on earth.
2 The earthly region : the firmament nearest to the Barth. See VIII. 77. 5.
The Mighty Faces: of the Gods.
8 Son and progeny: napdtam cha vihrdmanam cha: the meaning appears to
be, as suggested by.Ludwig, that the speaker has discharged his obligation to
the Fathers by begetting a son through the favour of Vishnu. Still vikrchna -
ham is an unintelligible expression in this connexion. See The Hymns of the
Athawa-vcda, XVIII. 1. 45, note.
HYMN 15.]
THE RIGVEEA.
401
6 Bowing your bended knees and seated southward, accept this
sacrifice of ours with favour.
Punish us not for any sin, 0 Fathers, which we through
human frailty have committed.
7 Lapped in the bosom of the purple Mornings, give riches to
the man who brings oblations.
I Grant to your sons a portion of that treasure, and, present,
give them energy, ye Fathers.
8 Our ancient Fathers who deserve the Soma, who came, most
noble, to our Soma-banquet,—
With these let Yama, yearning with the' yearning, rejoicing
eat our offerings at his pleasure.
9 Come to us, Agni, with the gracious Fathers who dwell in
glowing light, the very Kavyas,
Who thirsted mid the Gods, who hasten hither, oblation-
winners, theme of singers’ praises.
< 10 Come, Agni, come with countless ancient Fathers, dwellers in
light, primeval, God-adorers,
Eaters and drinkers of oblations, truthful, who travel with
the Deities and Indra.
II Fathers whom Agni’s flames have tasted, come ye nigh : ye
kindly leaders, take ye each your proper place.
Eat sacrificial food presented on the grass : grant riches with
a multitude of hero sons.
12 Thou, Agni Jatavedas, when entreated, didst bear the offer¬
ings which thou madest fragrant,
And give them fco the Fathers who did eat them with Svadhd.
Eat, thou God, the gifts we bring thee.
13 Thou, J&tavedas, knowest well the number of Fathers who are
here and who are absent,
Of Fathers whom we know and whom we know not: accept
the sacrifice well-prepared with portions.
7 Lapped in the bosom of the purple Mornings : ‘ Seated in the proximity
of the radiant flames (of the altar).’—Wilson.
9 Kavyas; see X. 14. 3.
11 Whom Agni’s flames have tasted : whose bodies have been burnt. A class
of Manes called Agnishvdttas, according to S&yana.
12 With Svadhd : with the sacrificial exclamation Svadhd, or, with fheiy
allotted portion.
13 With portions ; or, with SvadMs.
26
402
THE HYMNS OH [BOOK X
14 They who, oonsumod by fire or not cremated, joy in their
offering in the midst of heaven,—
Grant them, 0 Sovran Lord, the world of spirits and their
own body, as thy pleasure wills it.
HYMN XYI. Agni.
Burn him not up, nor quite consume him, Agni ; let not his
body or his skin be scattered.
0 J&tavedas, when thou hast matured him, then send him on
his way unto the Fathers.
2 When thou hast made him ready, JUtavedas, then do thou
give him over to the Fathers.
' When he attains unto the life that waits him, he shall become
the Deities’ controller.
3 The Sun receive thine eye, the Wiud thy spirit; go, as thy
merit is, to earth or heaven.
•Go, if it be thy lot, unto the waters ; go, make thine home
in plants with all thy members.
4 • Thy portion is the goat : with heat consume him ; let thy
fierce flame, thy glowing splendour, burn him,
. With thine auspicious forms, 0 Jltavedas, bear this man to
the region of the pious.
5 Again, 0 Agni, to the Fathers send him who, offered in thee,
goes with our oblations.
Wearing new life let him increase his offspring: let him
rejoin a body, JAtavedas.
» 14 The world of spirits .• asunttim; a difficult word whose meaning is some
what uncertain. S&yaoa joins it with tanv&m, and explains the two words by
* the body that leads to life,’ ‘ that body that is endowed with breath.’—
'Wilson. See X. 12. 4. c
This hymn has been partially transliterated, translated, and annotated bv
Muir, 0. S, Texts, V, pp. 295—297, * y
Stanzas 1—6 are to be repeated while the body of the departed is being
partially consumed qi* the funeral pile. ‘ 6
2 The life that waits him .* asunitim: see X, 15.14. Controller by winning
their favour. 6
spirit: let like return to like.
8 The Sun receive thine eye, the Wind thy
See Muir’s note, 0. S. Texts, V, 298.
* s a( ^dressed. The goat : that was slaughtered and laid limb by limb
on the corpse. J
5 Let him m crease his offspring: when he becomes one of the Fathers to
Tnd men a Se^ b X d 64 e i4 U of . h . ea,erl aud ear ?>> tha parents of Gods
nominative is mifc^p^reseeil ^'' ° r > lefc Me re i oin his bod J * «»
TEE nWVEDAi
403
ETMN 16 .]
6 What wovmd soe’er the dark bird bath inflicted, the emmet,
or the serpent, or the jackal,
May Agni who *devoureth all things heal it, and Soma who
hath passed into the Brahmans.
7 Shield thee with flesh against the flames of Agni, encompass
thee about with fat and marrow,
So will the Bold One, eager to attack thee with fierce glow
fail to girdle and consume thee,
8 Forbear, 0 Agni, to upset this ladle : the Gods and they who
merit Soma love it.
This ladle, this which serves the Gods to drink from, in this
the Immortal Deities rejoice them. «
9 I send afar fiesh-eating Agni, bearing off stains may he depart
to Yama’s subjects.
But let this other JAtavedas carry oblation to the Gods, for
he is skilful.
10 I choose as God for Father-worship Agni, flesh-eater, who
hath past within your dwelling,
• While looking on this other Jatavedas. Let him light’ flames
in the supreme assembly.
11 With offerings meet let Agni bring the Fathers who support
the Law.
Let him announce oblations paid to Fathers and to. Deities.
12 Bight gladly would we set thee down, right gladly make thee
bum and glow.
Gladly bring yearning Fathers nigh to eat the food of sacrifice.;
13 Cool, Agni, and again refresh the spot which thou hast
scorched and burnt.
Here let the water-lily grow, and tender grass and. leafy herb,.
14,0 full of coolness, thou cool Plant, full of fresh moisture,
freshening Herb,
Come hither with the female frog: fill with delight this Agni 1
here.
7 The corpse is addressed. 'Mesh: the caul and other parts of a slaughtered
animal which covered the corpse to prevent too quick and complete cremation.
9 Stains: of sin n* impurity which may have attached to the departed.
Cp. stanza 6.
10 Light flanks: typically offer sacrifice in the assembly of the Gods. .
11 With oflings meet: literally, bearing Kavyas or Kavya*worship, that
is, offerings to'the kavis, sages, or Fathers.
12 Thee: Agni; the fire.
18 Water-lily: kiydmbu: some kir.i 'f r. 1 vit. Tender grass: '
pdkadUrvd; a variety of difo'vd grass i’ r I ■\ ’ s
14 Fill with delight : .meaning, euphemistically, .extinguish. ‘After the
fire has consumed the corpse, water is poured upon it to extinguish it. Then
[BOOK X
404 THE HYMNS OF
HYMN XVII. Yarious Deities.
Tvashtah prepares the bridal of his Daughter: all the world
hears the tidings and assembles,
Bat Yama’s Mother, Spouse of great Vivasvan, vanished as
she was carried to her dwelling.
2 From mortal men they hid the Immortal Lady, made one like
her and gave her to Vivasvan,
Saranyu brought to him the Asvin brothers, and then deserted
both twinned pairs of children.
3 Guard of the world, whose cattle ne’er are injured, may PiY
shan bear, thee hence, for he hath knowledge.
May he consign thee to these Fathers’ keeping, and to the
gracious Gods let Agni give thee.
4 May Ayu, giver of all life, protect thee, and bear thee forward
on the distant pathway.
Thither let Savitar the God transport thee, where dwell the
pious who have passed befoi’e thee.
5 Pushan knows all these realms : may he conduct us by ways
that are most free from fear and danger.
Giver of blessings, glowing, all-heroic, may he, the wise and
watohful, go before us.
furthermore certain water-plants are pub there. In addition to these a fx’og—
here a female, elsewhere a male—is put upon the place where the fire has
burned. These, ^ representatives of life in the waters, are symbolically
supposed both to^prevent and extinguish fire. 1 * 3 4 (M. Bloomfield, Contributions
to the Interpretation of'the Veda , Second Series, Baltimore : 1890).
Dr. Muir’s Original Safrufyrit Texts, Y. pp. 297—299, should be consulted
with regard to this funeral hyrpn addressed to Agni, and much additional
information on the subject maybe obtained from the essays, there referred
to, by von Both and Max Muller.
1 The first two stanzas are difficult, aXd appear to have no connexion with
the rest of the hymn. Tvashtar: a God often regarded, as here, as an agent
in natural phenomena. His Daughter: Saraqyu, the stormy cloud ; or, per¬
haps, the dawn. Vivasvdn: representing the, bright heavens, or the Sun.
Tama's Mother; Saranytt, who afterwards gavehirth to Yama and Yami.
See X. 10, note. Vanished: or was stolen away. Carried : as a bride, in pro¬
cession. •
■2 They: the Gods. The Immortal Lady : Saranyu. Blight to him: under
another form bore to Vivasv&n. Both twinned pairs: Yama\pd Yami and the
Asvins.- For the legend which has been formed out of these objure hints, see
Wilson’s Translation, and Muir, 0. & Texts, Y. 228.
3 Here the funeral hymn begins, with an address to the spirit the de¬
parted. Ptishan: as a Sun-God and the heavenly Herdsman who kiib^s the
path through the heavens and is therefore a good conductor of the spirit of
the departed.
4 Ayu: according to S4yana, V4yu is intended, the letter ‘ v ’ being elided.
Or the meaning may be, life of full vitality.
405
HYMN 17.] THE R1GYEDA.
6 P&shan was bom to move on distant pathways, on the road far
from earth and far from heaven.
To both most wonted places of assembly he travels and returns
with perfect knowledge;
7 The pious call Sai'asvati, they worship Sarasvati while sacri¬
fice proceedeth.
The pious called Sarasvatl aforetime. Sarasvati send bliss to
him who giveth.
8 Sarasvati, who earnest with the Fathers, with them rejoicing
thee in our oblations,
Seated upon this sacred grass be joyful, and giye us strength¬
ening food that brings no sickness.
9 Thou, called on as Sarasvati by Fathers who come right for¬
ward to our solemn service,
Give food and wealth to present sacri fibers, a portion, worth
a thousand, of refreshment.
10 The Mother Floods shall make ** bright and shining, cleans¬
ers of holy oil, with oil sb*d cleanse us:
For, Goddesses, they he^ off all defilement: I rise up from
them purified and heightened.
11 Through days o* earliest date the Drop descended on this
place and o* which, was before it.
I offer urv throughout the seven oblations, the Drop which
stjii go one same place is moving.
1 2 tme Drop that falls, thy stalk which arms have shaken, which
from the bosom of the press hath fallen,
Or from the Adhvaryu’s purifying filter, I offer thee with heart
and cry of Vashat!
13 That fallen Drop of thine, the stalk which from the ladle fell
away,
This present God Brihaspati shall pour it forth to make us rich.
14 The plants of earth are rich in milk, and rich in milk is this
my speech;
And rich in milk the essence of the Waters: make me pure
therewith.
7 Sarasvati: see I. 3. 10.
11 This stanza is not very intelligible. The Drop is apparently the Soma ;
but S&yana explains it, alternatively, by Aditya or the Sun. See Satapatha «
Erdhmana, VII. 4. 1. 20 (Sacred Books of the East, XLI. 368).
14 Rich in nvilh: full of sap, vigour, vital and vivifying power. ,
m . THE HYMNS OP [BOOK Z
HYMN XVIII. Various Pei ties.
i Go hence, 0 Death, pursue thy special pathway apart from
that which Gods are wont to travel.
To thee I say it who hast eyes and hearest; Touch not our
offspring, injure not our heroes.
2 As ye have come effacing Mrityu’s footstep, to further times
prolonging your existence,
May ye be rich in children and possessions, cleansed, purified,
and meet for sacrificing. *
3 Divided from the dead are these, the living : now be our
calling o*i the Gods successful.
We.have^Qne forth for dancing and for laughter, to further
times pronging our existence.
i Here I erect thih^ampart for the living; let none of these,
none other, reach.^his limit.
May they survive a Kt^dred lengthened autumns, and may
they bury Death beneHh this mountain.
5 As the days follow days in succession, as with the sea¬
sons duly come the seasons, x
As each successor fails not his foi^er, so form the lives of
these, 0 great Ordainer
5 Live your full lives and find old age deb^ful, all of you
striving one behind the other. \ *
May Tvashtar, maker of fair things, be graciouslengthen
out the days of your existence.
1 Death; Mrityu, the God of Death ; distinct from Yama the judge and\
ruler of the departed. Our offspring ; prajctm: meaning here, sayB S&yana,
female offspring, duhitridauJiitrdtmiMm, in the form of daughters and their
daughters. Our heroes: sons and their sons.—S&yana.
2 Addressed to the kinsmen of the deceased. Effacing Mrityu*s footstep :
a wisp or clog was fastened to the foot of the corpse which represented Mrityu
dr Death, in order to prevent the premature return of Death to carry off the
living. See A. F., V, 19. 12. Gleamed : from sins of a former life. Purified:
from sins of the present life.
3 Dancing and laughter : the enjoyments of ordinary life after the fulfil¬
ment of our duties to the dead.
4 This rampart: of stone, or earth, raised by the Adhvaryu as a line of
demarcation between the dead and the living, and limiting, as it were, the
jurisdiction of Death until the natural time for his approach. This mountain:
the mound or bank.
5 So form the lives: let them pass away in due order of seniority, Ordainer:
Dhdtar: the name of a divine being who is the creator, arranger, maiutainer,
and manager of all things.
6 One behind the other ; the oldest reaching the end of their journey first.
EYMN 18.] TEE RIGVEDA. 407
? Let these unwidowed dames with, noble husbands adorn them¬
selves with fragrant balm and unguent.
Decked with fair jewels, tearless, free from sorrow, first let the
dames go up to where he lieth.
8 Ehe, come unto the world of life, 0 woman: come, he is life¬
less by whose side thou liest.
Wifehood with this thy husband was thy portion, who took thy
hand and wooed thee as a lover.
9 From Ms dead hand I take the bow he carried, that it may be
our power and might and glory.
There art thou, there; and here with nohle heroes may we
o’ercome all hosts that fight against us. ^
10 Betake thee to the lap of Earth the Mother, of Earth far-spread¬
ing, very kind and gracious.
Young Dame, wool-soft unto the guerdon-giver, may she pre¬
serve thee from Destruction’s bosom.
11 Heave thyself, Earth, nor press thee downward heavily; afford
him easy access, gently tending him.
Cover him, as a mother wraps her skirt about her child, 0 Earth.
12 Now let the heaving earth be free from motion: yea, let a thou¬
sand clods remain above him.
Be they to him a home distilling fatness, here let them ever he
his place of refuge.
13 1 stay the earth from thee, while over thee I place this piece
of earth. May I be free from injury.
Here let the Fathers keep this pillar firm for thee, and there
let Yama make thee an abiding-place.
14 Even as an arrow’s feathers, they have set me on a fitting day.
The fit word have I caught and held as 'twere a courser with
the rein.
7 First: ogre; to begin with ; i. e. before the ceremonies begin. See M.
Muller, Chips , IY. 35—39 (edition of 1895), On the whole stanza, see Dr. F.
Hall, Journal of K. A. S., Yol. III. Part I., p. 185f.
8 ‘ This verse is to be spoken by the husband’s brother, ete , to the wife of
the dead man, and he is to make her leave her husband’s body. See the
Aswaldyana Grihya Siitraa, IY. 2,’—Editor’s note, in Wilson’s Translation.
9 This stanza is applicable only when the deceased was a Kshatriya or man
of the princely and military order.
10 Addressed to the body. Guerdon-giver: the liberal rewarder of the
priests. Destruction's bosom : or the lap of Nirriti.
13 I stay the earth : ‘ I keep off the earth above thee with thy lid.’ * This
is addressed to the urn containing the bones and ashes, which is buried after
the corpse has been burnt.*—Wilson. Pillar : perhaps a beam laid over the
remains.
14 This stanza, which seems to be a later addition, is not noticed in S&yana’s
Commentary, and the meaning of the second line is not very clear. I have
408
THE HYMNS OF
[BOOK Xj
!
3
HYMN XIX. Waters or Cow#.
Turn, go not farther on your way; visit us, 0 ye Wealthy
Ones.
Agni and Soma, ye who bring riches again, secure us wealth.
Make these return to us again, bring them beside us once
again.
May Indra give them back to us, and Agni drive them hither¬
ward.
3 Let them return to us again : under this herdsman let them
feed.
Do thou, 0 Agni, keep them here, and let the wealth we
have remain.
4 I call upon their herdsman, him who knoweth well their coming
nigh,
Their parting and their home-return, and watcheth their
approach and rest.
5 Yea, let the herdsman, too, return, who marketh well their
driving-forth;
Marketh their wandering away, their turning back and com¬
ing home.
6. Home-leader, lead them home to us; Indra, restore to us-our
kine :
We will rejoice in them alive.
followed Prof. Whitney’s rendering (Lanman* p. 386). The verse, says
Lanrnan, ' seoms to express the poet’s satisfaction at having made a good
hymn at the right time and place, and with as good skill as a skilful horse¬
man has.’
The hymn has been translated by the authors of the Siebenzig Zieder. See
Zimmer’s Altindisches Lehen , pp. 400—407, Mr. Roma^h Chunder Dutt’s
Civilization in Ancient India } pp. 108, and 278, 279, Lanman’s Sanskrit
Header , pp. 382—386, and Z4naide Ragozin’s Vedio India , pp. 351—353,
The essays of von Roth and Max Muller have already been referred to.
The hymn is a prayer for the return of strayed cows, to whom the first
line is addressed.
1 Ye who bring riches again : punarvasd: * ye who clothe (your worship¬
pers) again.’—Wilson. See Hillebrandt, V. M., I. 460.
2 These: cows, or waters.—S'iyana. Make return is th - . .\ v .
and Set y an a says that the seer of the hymn addresses ' ■ ■. V. »
is to Indra.
4 S&yana explains this stanza somewhat differently :—* I invoke the
knowledge of the place, of their going, of their coming, of their departure,
of their wandering, of their returning: (I invoke) him who is their keeper.’
—Wilson. This is a more strictly literal rendering of the abstract nouns in
the text,
HYMN 20,]
THE RIGVEDA*
409
7 I offer you on every side butter and milk and strengthening food.
May all the Holy Deities pour down on us a flood of wealth.
8 0 thou Home-leader, lead them home, restore them thou who
bringest home.
Four are the quarters of the earth; from these bring back to
us our kine.
HYMN XX. Agni.
Send unto us a good and happy mind.
2 I worship Agni, Youthf ullest of Gods, resistless, Friend of laws;
Under whose guard and heavenly light the Spotted seek the
Mother’s breast:
3 Whom with their mouth they magnify, bannered with flame
and homed in light.
He glitters with his row of teeth.
4 Kind, Furtherer of men, he comes, when he hath reached the
ends of heaven,
Sage, giving splendo.ur to the clouds.
5 To taste man’s offerings, he, the Strong, hath risen erect at
sacrifice:
Fixing his dwelling he proceeds.
6 Here are oblation, w r orship, rest: rapidly comes bis furtherance.
To sword-armed Agni come the Gods.
7 With service for chief bliss I seek the Lord of Sacrifice, Agnh
whom
They call the Living, Son of Cloud.
8 Blest evermore be all the men who come from us, who magnify
Agni with sacx-ificial gifts.
9 The path he treads is black and white and red, and striped,
and brown, crimson, and glorious.
His sire begat him bright with hues of gold.
10 Thus with his thoughts, 0 Son of Strength, 0 Agni, hath
Yimada, accordant with the Immortals,
. Offered thee hymns, soliciting thy favour. Thou hast brought
all, food, strength, a prosperous dwelling.
2 The Spotted: there is no noun. The variegated oblations, as Sayana says,
appear to be intended; and the Mother’s breast may be the clouds of the
firmament. The stanza is difficult, and translation must be tentative.
8 Homed in light: the meaning of kripdnUam is uncertain. ‘Pitying
prayer,’ according to Ludwig. f Sustmner of pious works.’—Wilson.
5 He proceeds: is carried from one fire receptacle or altar to another.
6 Sword-armed: armed With his sword or knife of pxerciug flame.
8 The men who come from us: sons and grandsons of the worshippers.
9 The path he treads: according to S&yaua, his chariot.
10 Yimadcu the Bishi of the hymn.
THE HYMNS OF
[BOOK X.
410
HYMN XXI. Agni.
With offerings of our own we choose thee, Agni, as Invoking
Priest,
For sacrifice with trimmed grass,—at your glad carouse —
piercing and brightly shining. Thou art waxing great.
2 The wealthy ones adorn thee, they who bring us horses as
their gift;
The sprinkling ladle, Agni,—at your glad carouse—and glow¬
ing offeriug taste thee. Thou art waxing great.
3 The holy statutes rest by thee, as ; twere with ladles that over¬
flow. r,
Black and white-gleaming colours,—at your glad carouse—all
glories thou assumest. Thou art waxing great.
4 0 Agni, what thou deemest wealth, Victorious and Immortal
One!
Bring thou to give us vigour,—at your glad carouse—splendid
at sacrifices. Thou art waxing great.
5 Skilled in all lore is Agni, he whom, erst Atharvan brought to
life.
He was Yivasv&n’s envoy, at your glad carouse—the well-loved
friend of Yama. Thou art waxing great.
6 At sacrifices they adore thee, Agni, when the rite proceeds.
All fair and lovely treasures—at your glad carouse—thou
givest him who offers. Thou art waxing great.
7 Men, Agni, have established thee as welcome Priest at holy
rites,
Thee whose face shines with butter,—at your glad carouse—
bright, with eyes most observant. Thou art waxing great
8 Wide and aloft thou spreadest thee, 0 Agni, with thy brilliant
flame.
A Bull art thou when bellowing,—at your glad carouse—thou
dost impregn the Sisters. Thou art waxing great.
1 At your glad carouse: apparently a Soma-drinking refrain, addressed to
the Visvedevas or All-Gods. Thou art waxing great; a similar refrain or
burden addressed to Agni. See Wilson’s Translation, note. Grassmann omits
both refrains, which he considers to be later interpolations.
2 Taste thee: feel the power of the fire,
3 The first line is difficult:— £ The establishes (of the rite) worship thee
with their ladles (filled with the oblation), like (earth—) sprinkling (showers).’
Wilson. I follow Ludwig’s interpretation. Those who worship Agni accord¬
ing to his Law are regarded as his owu statutes incarnate.
5 Atharvan: the priest who is said to have been the first to obtain fire
and offer Soma and prayers. Vivasvdn: the Soma-priest, or the sacrifices
8 T>i& Sisters; the plants, which Agni, descending in rain, makes fruitful.
Bit MR 22,1 TRE RIGtVEDA. 411
HYMN XXII. Indra,
Where is famed Indra heard of? With what folk is he renown¬
ed to-day as Mitra is,—
Who in the home of Rishis and in secret is extolled with song?
2 Even here is Indra famed, and among us this day the glorious
Thunderer is praised,
He who like Mitra mid the folk hath won complete and full
renown.
3 He who is Sovran Lord of great and perfect strength, exerter
of heroic might,
Who hears the fearless thunder as a father hears his darling
son.
4 Harnessing to thy car, as God, two blustering Steeds of the
Wind-God, 0 Thunderer,
That speed along the shining path, thou making ways art
glorified.
5 Even to these dark Steeds of Wind thou of thyself hast come
to ride,
Of which no driver may be found, none, be he God or mortal
man.
6 When ye approach, men ask you, thee and Usan& : Why come
ye to our dwelling-place ?
Why are ye come to mortal man from distant realms of earth
and heaven ?
7 0 Indra, thou shalt speak us fair: our holy prayer is offered
up.
We pray to thee for help as thou didst strike the monster
Sushna dead-
8 Around us is the Dasyu, riteless, void of sense, inhuman,
keeping alien laws.
Raffle, thou Slayer of the foe, the weapon which this Rasa
wields.
& JEIero with Heroes, thou art ours: yea, strong are they whom
'' thou dost help.
In many a plaee are thy full gifts, and men, like vassals, sing
thy praise.
1 In secret: in the forest, according to S&yana.
4 Making wags ; as a God of light, making paths through the pathless
darkness.
6 U$an&: Usan& or TJsanas K&vya, who has been frequently mentioned as
a favoured friend and companion of Indra.
9 With Reroes: the attendant Maruts.
412 THE HYMNS OF [BOOK X .
10 Urge thou these heroes on to slay the enemy, brave Thunder¬
er ! in the fight with swords,
Even when hid among the tribes of Sages numerous as stars.
11 Swift come those gifts of thine whose hand is prompt to rend
and burn, 0 Hero Thunder-armed :
As thou with thy Companions didst destroy the whole of
Sushna’s brood.
12 Let not thine excellent assistance come to us, 0 Hero Indra,
profitless.
May we, may we enjoy the bliss of these thy favours, Thun¬
derer !
13 May those soft impulses of thine, 0 Indra, be fruitful and
innocent to us.
May we know these whose treasures are like those of milch-
kine, Thunderer!
14 That Earth, through power of knowing things that may be
known, handless and footless yet might thrive,
Thou slewest, turning to the right, Sushna for every living
man.
15 Drink, drink the Soma, Hero Indra; be not withheld as thou
art good, 0 Treasure-giver.
Preserve the singers and our liberal princes, and make us
wealthy with abundant riches.
HYMN XXIII. Indra.
Indra, whose right hand wields the bolt, we worship, driver
of Bay Steeds seeking sundered courses.
Shaking his beard with might he hath arisen, casting his
weapons forth and dealing bounties.
2 The treasure which his Bay Steeds found at sacrifice,—this
wealth made opulent Indra slayer of the foe.
10 The enemy ; or Vritra. Hid among the tribes of Sages: dwelling among
the wise Gods and invisible to men. Numerous as stars: the meauing of
ndJcshatrasavasdm is uncertain,
_ 11 Whose hand is prompt to rend and burn: I follow Ludwig’s interpreta¬
tion, but the meaning which he gives to dkshdne is doubtful.
13 Soft impulses of thine; * our (praises) reaching thee.'—Wilson.
14 For every living man: vixvttyave: according to S&yana, for the sake of
Visv&yn, a king, the son of Urvasi, the Apsaras or nymph of heaven who be¬
came the wife of Pur&ravas. Turning to the right: circumambulating Sushna
with the right hand towards him for good luck ; performing the Gaelic deasil.
1 Seeking sundered courses: vhratdndm: unruly, and pulling away from
each other, or wandering. According to S&yana, having many functions.
2 At sacrifice: S&yana explains vane by * at sacrifice, or, in the forest.*
The exact meaning of the word here is not certain. Of the foe; or, of Yritra.
TUB RIO VEDA.
HYMN 24 .]
413
Ribhu, Ribhukshan, Yaja,—he is Lord of Might. The Dasa’s
very name I utterly destroy.
3 When, with the Princes, Maghavan, famed of old, comes nigh
the thunderbolt of gold, and the Controller’s car
Which his two Tawny Coursers draw, then Indra is the
Sovran Lord of power whose glory spreads afar.
4 With him too is this rain of his that comes like herds : Indra
throws drops of moisture on his yellow beard.
When the sweet juice is shed he seeks the pleasant place, and
stirs the worshipper as wind disturbs the wood.
5 We laud and praise his several deeds of valour \xho, fatherlike,
with power hath made us stronger;
Who with his voice slew many thousand wicked ones who
spake in varied manners with contemptuoxis cries.
6 Indra, the Yimadas have formed for thee a laud, copious,
unparalleled, for thee Most Bountiful.
We know the good we gain from him the Mighty One when we
attract him as a herdsman calls the kine.
7 Ne’er may this bond of friendship be dissevered, the Rishi
Vimada’s and thine, 0 Indra.
We know thou carest for us as a brother: with us, 0 God, be
thine auspicious friendship.
HYMN XXIY. Indra. Asvins.
0 Indra, drink this Soma, pressed out in the mortar, full of
sweets.
Send down to us great riches,—at your glad carouse—in thou¬
sands, 0 Most Wealthy. Thou art waxing great. .
2 To thee with sacrifices, with oblations, and with lauds we come.
Lord of all strength and power, grant—at your glad carouse—
the best choice-worthy treasure. Thou art waxing great,
3 Thou who art Lord of precious boons, inciter even of the churl,
Guardian of singers, Indra,—at your glad carouse—save us
from woe and hatred. Thou art waxing great.
jRibhuj RibhuJcshan, Vdja: Indra, combining the three Ribhus in his own
person.
S With the Primes: with the Maruts.
4 Drops of moisture; perhaps the rain which he pours upon the lightning
which may be regarded as his beard.—Ludwig. The •pleasant place: the
chamber of sacrifice. The worshipper: or, according to S&yana, his own body.
The text has no word to express the object here.
The double burden or refrain of Hymn XXI. is employed in the first
three stanzas,
3 Of singers : worshippers ; ' eulogists. V-Wikon,
414
THE HYMNS OF • IBOOK X
4 Strong, Lords of Magic power, ye Twain churned the united
worlds apart,
When ye, implored by Yimada, Nasatyas, forced apart the pair.
5 When the united pair were rent asunder all the Gods com¬
plained.
The Gods to the N&satyas cried, Bring these together once
again.
6 Sweet be my going forth, and rich in sweets be my approach
to home.
So, through your Deity, both Gods, enrich us with all plea¬
santness.
HYMN XXY. So ma.
Send us a good and happy mind, send energy and mental power.
Then—at your glad carouse—let men joy in thy love, Sweet
• Juice ! as kine in pasture. Thou art waxing great.
2 In all thy forms, 0 Soma, rest thy powers that influence the
heart.
So also these my longings—at your glad carouse—spread
themselves seeking riches. Thou art waxing great.
3 Even if, 0 Soma, I neglect thy laws through my simplicity,
Be gracious—at your glad carouse—as sire to son. Preserve
us even from slaughter. Thou art waxing great.
4 Our songs in concert go to thee as streams of water to the
wells.
Soma, that we may live, grant—at your glad carouse—full
powers of mind, like beakers. Thau art waxing great.
5 0 Soma, through thy might who art skilful and strong, these
longing men,
These sages, have thrown open—at your glad carouse—the
stall of kine and horses. Thou art waxing great.
6 Our herds thou guardest, Soma, and the moving world spread
far and wide.
Thou fittest them for living,—at your glad carouse— looking
upon all beings. Thou art waxing great.
4 Churned. or perhaps, produced % churning or violent agitation,
teayana explains differently ‘you have churned forth (the fire).’—Wilson.
V \ JHmT 8tiu * s s * anza has occurred before as the first line of
A., ZQ, 1 he double burden or refrain is again employed, with little or no
connexion with the rest of the stanza.
4 Like leakers: filled fulb like chalices of Soma juice.
5 The longmg men: the priests. Have thraivn open, etc,: have, bv their
sacrifices, opened the way to wealth. ' y
HYMN 26,] TUB RIGVBDA, 415
7 On all sides, Soma, be to ns a Guardian ne’er to be deceived.
King, drive away our foemen—at your glad carouse let not
the wicked rule us. Thou art waxing great.
8 Be watchful, Soma, passing wise, to give us store of vital
strength.
More skilled than man to guide us,—at your glad carouse—*
save us from harm and sorrow. Thou art waxing great.
9 Chief slayer of our foemen, thou, Indu, art Indra’s gracious
Friend,
When warriors invoke him—at your glad carouse—in fight,
to win them offspring. Thou art waxing great.
10 Victorious is this gladdening drink : to Indra dear it grows in
strength.
This—at your glad carouse—enhanced the mighty hymn of the
great sage Kakshivan. Thou art waxing great.
11 This to the sage who offers gifts brings power that comes from
wealth in kine.
This, better than the seven, hath—at your glad carouse— fur¬
thered the blind, the cripple. Thou art waxing great.
HYMN XXVI. PCishan,
Forward upon their way proceed the ready teams, the lovely
songs.
Further them glorious P&shan with yoked chariot, and the
Mighty Twain !
2 With sacred hymns let this man here, this singer, win the
God to whom
Belong this maj esty and might. He hath observed our eulogies.
3 Pushan the Strong hath knowledge of sweet praises even as
Indu hath.
He dews our corn with moisture, he bedews the pasture of
our kine.
4 We will bethink ourselves of thee, 0 Pushan, 0 thou God,
as One.
10 KahsHvdn: a famous Risbi, the seer of some hymns of Book I. See
Index, Vol. I.
11 Better than the seven; more effectually than the seven priests. S&yana
explains differently :— £ it gives wealth to the seven (priests).-—Wilson. The
blind: the Ilishi Dtrghatamas, according to S&yana. The cripple; Par&vrij.
See both names in Vol. I., Index.
1 Ready teams: ordered series of our words. The Mighty Twain; the Asvins.
According to S&yana, dasrct = darsaniyah , of goodly aspect, applied to POshan;
or, the two performers of the rite, the Yajamdna and his wife.
416 THE HYMNS OF [BOOK X
Who brings fulfilment of our hymns, and stirs the singer and
the sage.
5 Joint-sharer of each sacrifice, the driver of the chariot steeds;
The Eishi who is good to man, the singer’s Friend and faith¬
ful Guard.
6 One who is Lord of Sucha, Lord of Sacha caring for herself :
Weaving the raiment of the sheep and making raiment beau¬
tiful.
7 The mighty Lord of spoil and wealth, Strong Friend of all
prosperity;
He wit^i light movement shakes his beard, lovely and ne’er to
be deceived.
8 0 Pushan, may those goats of thine turn hitherward thy
chariot-pole.
Friend of all suppliants art thou, born in old time, and firm
and sure.
. 9 May the majestic Pushan speed our chariot with his power
and might.
May he increase our store of wealth and listen to this call of
- • ours.
HYMN XXVII. Xndm.
This, singer, is my firm determination, to aid the worshipper
who pours the Soma.
I slay the man who brings no milk-oblation, unrighteous,
powerful, the truth’s perverter.
2 Then will I, when I lead my friends to battle against the
radiant persons of the godless,
Prepare for thee at home a vigorous bullock, and pour for
thee the fifteenfold strong juices.
6 Sacha and SucM: names of a man and woman.—Ludwig. According to
S&yana and Wilson, * the pure (he-goat) and the pure (she-goat).’ Weaving
the raiment: ‘ making woollen cloths such as the woollen filter, etc.’—Wilson.
And making raiment beautiful: or, he hath made vesture pure and bright;
that is, says S&yana, he hath purified all around with his heat and light.
7 Friend: the augmenter. Shakes his beard: when he drinks the Soma
juice.
8 Those goats: Pfishan’s chariot is said to be drawn by a team of goats.
Cf. I. 38. 4. *
1 Indra addresses the Eishi. Powerful: dbhfm: perhaps, possessed of the
means that would enable him to offer sacrifices.
2 The Eishi replies. Fifteenfold strong jukes; according to Sfiyana, the
juices^of the Soma-plant whose leaves grow during the light half of the’month
and die away during the dark half.
THE RIGYEDA.
417
HYMN 27.]
3 I know not him who sayeth and declareth that he hath slam
the godless in the battle.
Boon as they see the furious combat raging, men speak forth
praises of my vigorous horses.
4 While yet my deeds of might were unrecorded, all passed for
Maghavans though I existed.
The potent one who dwelt in peace I conquered, grasped by
the foot and slew him on the mountain.
5 None hinder me in mine heroic exploits, no, not the moun¬
tains when I will and purpose.
Even the deaf will tremble at my roaring, and every day will
dust be agitated. *
6 To see the Indraless oblation-drinkers, mean offerers, o’ertaken
by destruction 1
Then shall the fellies of my car pass over those who have
blamed my joyous Friend and scorned him.
7 Thou wast, thou grewesfc to full vital vigour: an earlier saw,
a later one shall see thee.
Two canopies, as ? twere, are round about him who reacheth to
the limit of this region.
8 The freed kine eat the barley of the pious. I saw them as
they waudered with the herdsman.
The calling of the pious rang around them. What portion
will these kine afford their owner 1
9 When we who eat the grass of men are gathered I am with
barley-eaters in the corn-land.
There shall the captor yoke the yokeless bullock, and he who
hath been yoked seek one to loose him.
$ Indra speaks, rebuking the Rishi and ascribing all victories to himself.
4 The potent one: the powerful fiend Sambara, for instance.
5 Dust: of battle, stirred up by India.
6 To see: dtirsan: according to S&yana, I, Indra, see. Oblation-drinkers ;
who themselves consume the offerings that should be presented to Indra,
Mean offerers, bdhukshddah: literally, arm-cutters. According to von Roth,
parsimonious worshippers who offer the forelegs, or inferior parts of the
sacrificial animal. ‘ Who cut (the worshippers) to pieces with their hands/—
Wilson. Joyous Friend; Vishnu.—Ludwig. Or the meaning may be, your
joyous friend; Indra himself, the friend of his worshippers.
7 The Rishi speaks. An earlier saw: the meaning of the half-line is not
clear. Perhaps, foes have already felt thy power, and others yet shall feel it.
* The ancient Indra verily destroys (his foe), the other does not destroy
Indra/—Wilson. Two canopies: heaven and earth. Him: Indra,
8 Indra speaks, fearing, apparently, that the worshipper Will have no milk
to offer him.
9 * There is no comment on this obscure verse, and Wilson leaves a blank
in his MS/—Editor of Wilson*s Translation, VoL VI. Ludwig says that**
27
418 THE HYMNS OF [BOOK X.
10 There wilfc thou hold as true my spoken purpose, to bring
together quadrupeds and bipeds.
I will divide, without a fight, his riches who warreth here,
agaiust the Bull, with women.
11 When a man’s daughter hath been ever eyeless, who, knowing,
will be wroth with her for blindness ?
Which of the two will loose on him his anger—the man,who
leads her home or he who woos her?
12 How many a maid is pleasing to the suitor who fain would
marry for her splendid riches ?
If the girl be both good and fair of feature, she finds, herself,
a friend among the people.
13 His feet have grasped: he eats the man who meets him.
Around his head he sets the head for shelter.
Sitting auear and right above he smites us, and follows earth
that lies spread out beneath him.
14 High, leafless, shadowless, and swift is Heaven: the Mother
stands, the Youngling, loosed, is feeding.
Loud hath she lowed, licking Another’s offspring. In what
world hath the Cow laid down her udder?
Indr a declares that lie has brought men and cattle together and made the
latter subject to the former, to be yoked and to remain yoked when and as
long as their masters please. According to this interpretation, the first half
of the stanza might be rendered : * Grass-eating beasts with men have I con¬
nected, and those who eat grain in the wide-spread corn-land/
10 Against the Bull: against me, the mighty Indra. With toomen; with
weak allies.
11 ‘Hitherto/ says Prof. Ludwig, ‘ it is possible to establish a connexion
and interdependence of the separate strophes ; with strophe 11 the difficulty
begins/ On him : on the father. Who woos her: seefcs her in marriage for
his friend or employer.
12 Herself: svaydrn chit: by her own worth, independently of her dowry.
13 His feet have grasped: Indra, as the Sun, has seized and drawn up the
water of the rivers with the rays which are his feet. Eats the man who meets
him ; perhaps, merely, scorches the man who exposes himself to his burning
rays. According to Sftyana, ‘ feeds upon, i. e. takes into his orb, the water
that approaches him/ Another explanation is, that the pious after death go
to the Sun and become sunbeams.—Ludwig. He sets the head for shelter: he
takes the height of heaven as a covering. Anear and right above: in his meri¬
dian height. Follows earth: descends to the horizon and sets beyond it.
14 Leafless, shadowless: heaven being compared to a tree that overshadows
the earth. According to S&yana, drvd here is the ever-moving Sun. The
Mother: Ushas or Dawn. According to Sdyana, ondia here means ‘ the builder
(of the world)/ The Youngling ; or Calf ; Agni who feeds on the oblations.
She: Heaven, or the atmospheric Prithivi, roaring as the rain comes down.
Another's offspring: Indra as Aditya or the Sun, the offspring of Aditi. In
what world, etc. : that is, who knows where the rain comes from ? The Cow *
the Sky. The second half-stanza has occurred before. See III, 55. 13,
HYMN 27 .]
THE RIG VEDA.
419
15 Seven heroes from the nether part ascended, and from the
upper part came eight together.
Nine from behind came armed with winnowing-baskets : ten
from the front pressed o’er the rock’s high ridges.
16 One of the ten, the tawny, shared in common, they send to
execute their final purpose.
The Mother carries on her breast the Infant of noble form
and soothes it while it knows not.
IT The Heroes dressed with fire the fatted wether: the dice were
thrown by way of sport and gaming.
Two reach the plain amid the heavenly waters, hallowing and
with means of purifying. *
18 Crying aloud they ran in all directions : One half of them will
cook, and not the other.
To me hath Savitar, this Cod, declared it: He will perform,
whose food is wood and butter.
19 1 saw a troop advancing from the distance, moved, not by
wheels but their own Godlike nature.
The Friendly One seeks human generations, destroying, still
new, bands of evil beings.
20 These my two Bulls, even Pramara’s, are harnessed: drive
them not far; here let them often linger.
The waters even shall aid him to his object, and the all-cleans¬
ing Sun who is above us,
15 Seven heroes: according to S&yana, Visv&mitra and other Rishis, sons of
Praj&pati, Eight; the V&lakhilyas, a numerous race of divine pygmies. Nines
the Bhrigus. Ten: Angirases. Or, alternatively, seven Maruts, on Indra's
right, eight on his left, nine behind him, and ten in front. These explanations,
by S&yana cannot bg accepted ; but it is hard to say what is meant. Ludwig
thinks that the various classes of letters of the alphabet are intended. His in¬
genious explanation will be found in the Preface to his fourth yolume o^the
Bigveda, pp. rxxiii.— xxxv. ^ J .
16 The tawny: hapildm: according to S&yapa, the famous Rishi A^pila.
* The Sun ? *—Grassmann. The Mother : Night ?—Grassmann. The/Znfant:
the young Sun, if ike Mother is Night. /
17 The fatted wether: perhaps, the swollen rain-cloud. The dic& me stars.
Two : the Sun and Moon. These are Ludwig’s suggestions.
18 They: according to S&yana, the Angirases. Perhaps contentious
priests with whom Agni the veritable priest is contrasted ^"Ludwig. He:
19 A troop : the stars. The Friendly One: Indra as tj>-* Sun. Evil beings:
sisntt: R&ksliasas and spirits of darkness that vanish af' the coming of the
20 Bulls : steeds according to Sayana. Pramarqtf * belonging to me, the
Destroyer or Death. But the whole stanza ^obscure. A U-cleammg: so
S&yana explains marled } which von Roth interjx^s by obscuration. Ludwig
thinks that the Moou, c the obscurer of th^ 8 ' un ’ meant.
J TEE HYMNS OF
420
[BOOK X.
21 This is the thunderbolt which often whirleth down from the
lofty misty realm of Surya.
Beyond this realm there is another glory : so through old age
they pass and feel no sorrow.
22 Bound fast to every tree the cow is lowing, and thence the man¬
consuming birds are flying,
Then all this world, though pressing juice for Indra and
strengthening the Rishi, is affrighted.
23 In the Gods’mansion'stood the first-created, and from their
separation came the later.
Three warm the Earth while holding stores of water, and Two
of these ccnvey the murmuring moisture.
24 This is thy life : and do thou mark and know it. As such, hide
not thyself in time of battle.
He manifests the light and hides the vapour: his foot is never
free from robes that veil it.
HYMN XXVIII. Indra. Vasukra.
Now all my other friends are here assembled: my Sire-in-law
alone hath not come hither.
So might he eat the grain and drink the Soma, and, satisfied,
return unto his dwelling.
21 This is the thunderbolt: the meaning, probably is, * this dahshind or
hfcporarium given to tie priests is a veritable thunderbolt/—Ludwig. But, as
Wiison observes, the stanza may be 4 intended to express the usual theory of
rain \ the moisture of the earth being drawn up into the solar region as vapour,
and t^ende descending as rain by the action of the thunderbolt and the wind/
22 According to S&yana, tree here means ‘ bow/ cow means ‘ bowstring/
and mow^onsuming birds * deadly arrows/ The general meaning is that
sacrifices to Indra and liberal gifts to priests will not free men from the fear
of death.
23 The first-created: the ^clouds. The later: the Waters of the rain.
Thne; Parjanya, Vftyu, aud Aditya or the Sun. Molding stores of water;
andptijy; <Sowing in succession/—Wilson. ‘Following the water/—Ludwig.
4 Rich in. water/—Q-rassmann. Two ; V&yu and Aditya.
24 Anjbrding to S&yana, Indra is addressed. The following is Wilson's
translation 0 f s&yana’s paraphrase of the stanza:—‘ That thy (divine nature
identified v^ith the sun) is the cause of life : and know such (solar form) of
his (to be worthy of adoration) at the sacrifice; conceal nothing : that motion
of him the allf»] eaia gi n g (gun) makes manifest the universe ; it absorbs the
moisture ; it is i^ver discontinued/ The robes that veil the foot, or rays, of
U ? are k? 16 ^yters mto which they are supposed to vanish.
The hymn is enigmatical and difficult in the highest degree, and neither
S&yana nor later Bcho Ars have succeeded in making it intelligible throughout.
The Rishi is .Vasukra 0 f Indra, and the hymn is mainly a dialogue
between the Father aud the gon. Vasukra’s wife is the seer as well as the
speaker of stanza 1.
xAT his ^ ta ? za ™ spoken b y Yura’s wife in ignorance, says the legend,
that her Father-in-law Indra is present in disguise.
HYMX 28 .] TEE EIGVEEA. 421
2 Load belloweth the Bull whose horns are sharpened: upon
the height above earth’s breadth he stand eth.
That man I guard and save in all his troubles who fills my
flanks when he hath shed the Soma.
3 Men with the stone press out for thee, 0 Indra, strong, glad¬
dening Soma, and thereof thou drinkest.
Bulls they dress for thee, and of these thou eatest when,
Maghavan,' with food thou art invited.
4 Resolve for me, 0 singer, this my riddle : The rivers send their
swelling water backward:
The fox steals up to the approaching lion: the jackal drives
the wild-boar from the brushwood. ^
5 How shall I solve this riddle, I, the simple, declare the
thought of thee the Wise and Mighty ?
Tell us, well knowing, as befits the season: Whitherward is
thy prosperous car advancing?
6 Thus do they magnify me, me the mighty : higher than even
high heaven is my car-pole.
I all at once demolish many thousands : my Sire begot me with
no foe to match me.
7 Yea, and the Gods have known me also, Indra, as mighty, fierce
and strong in every exploit.
Exulting with the holt I slaughtered Vritra, and for the offerer
oped with might the cow-stall.
8 The Deities approached, they carried axes; splitting the wood
they came with their attendants.
They laid good timber in the fire-receivers, and burnt the grass
up where they found it growing.
9 The hare hatli swallowed up the opposing razor: I sundered
with a clod the distant mountain.
The great will I make subject to the little: the calf shall wax
in strength and eat the bullock.
2 Indra speaks. The Bull: the mighty Indra.
3 Vasukra speaks.
4 Indra must be the speaker, although S&yana gives the stanza to Vasukra,
Indra declares his power to alter the course of nature. See Wilson's Trans¬
lation, note by the Editor.
5 Vasukra speaks.
6 Indra speaks. My Sire: or, the general Father Praj&pati.—S4y*? a *
7 Vasukra speaks, and tells what he has done with Indra’s help
8 This obscure stanza is probably an account of the Gods’ fir** 2 3 4 5 6 7 8 9 sacrifice. See
Pischel, Vedische Studien, I, pp. 178—180. According to r .
the cleaving of the clouds, and the filling of the rivers, nudwig seeB m it a
reference to the beginning of agriculture. Their : "khe Maruts,
9 CL with stanza 4.
422 THE HYMNS OF [BOOK X
10 There hath the strong-winged eagle left his talon, as a snared
lion leaves the trap that caught him.
Even the wild steer in his thirst is captured : the leather strap
still holds his foot entangled.
11 So may the leather strap their foot entangle who fatten on the
viands of the Brahman.
They all devour .the bulls set free to wander, while they them¬
selves destroy their bodies’ vigour.
12 They were well occupied with holy duties who sped in person
with their lauds to Soma.
Speaking like man, mete to us wealth and booty: in heaven
thou hastr*the name and fame of Hero.
HYMN XXIX. Indra.
As sits the young bird on the tree rejoicing, ye, swift Fair,
have been roused by clear laudation,
Whose Herald-Priest through many days is Indra, earth’s Guar¬
dian, Friend of men, the best of Heroes.
2 May we, when this Dawu and the next dance hither, be thy
best servants, most heroic Hero!
Let the victorious car with triple splendour bring hitherward
the hundred chiefs with Kutsa.
3 What was the gladdening draught that pleased thee, Indra ?
Speed through our doors to songs, for thou art mighty.
Why comest thou to me, what gift attracts thee ? Fain would
I bring thee food most meet to offer.
4 Indra, what fame hath one like thee mid heroes ? With what
plan wilt thou act ? Why hast thou sought us ?
As a true Friend, Wide-Strider! to sustain us, since food
absorbs the thought of each among us. *
s 10 The application of this stanza is not apparent. S&yana’s explanation of
this and the following verse is entirely different from that of most recent
Molars.
\ .
1 meaning of the stanza is obscure, and the text of the first half-line
is unintelligible. I follow the reading which S&yana gives in his Com¬
mentary, vdyo instead vd yd* 1 As (the bird) who deposits its young (in its
Heat) in the tree (is) eagerly looking around.’—Wilson. Swift Pair: Asvins.
'\ ® ance hither: or, come dancing. Cp. Milton’s * Now the bright morning-
sta^day’s harbinger, Comes dancing from the east.’ Triple splendour;
with reference to Agni, VAyu, and Shrya.—Ludwig. Hundred chiefs :
the MaK&j may be intended, ‘hundred’ being used indefinitely. Kutsa;
Indra s favwjte companion.
* * n .j£f\ 18 poinded that the protection of his worshippers is his special
glory. Wide-Slrit^;. as identified with the Sun ; ‘widely renowned,’ accord¬
ing to Sayana. hymn appears to have been * seen ’ or revealed in a
time of dearth or famnu^Ludwig,
EYMM 30 .]
THE RIG VEDA.
423
5 Speed happily those, as Surya euds his journey, who meet his
wish as bridegrooms meet their spouses;
Men who present, 0 Indra strong by nature, with food the many
songs that tell thy praises.
6 Thine are two measures, Indra, wide, well-meted, heaven for
thy majesty, earth for thy wisdom.
Here for thy choice are Somas mixed with butter: may the
sweet rneath be pleasant for thy drinking.
7 They have poured out a bowl to him, to Indra, full of sweet
juice, for faithful is his bounty.
O’er earth’s expanse hath he grown great by wisdom, the
Friend of man, and by heroic exploits.
8 Indra hath conquered in his wars, the Mighty: men strive in
multitudes to win his friendship.
Ascend thy chariot as it were in battle, which thou sludfc
drive to us with gracious favour*.
HYMN XXX. Waters.
As ’twere with swift exertion of the spirit, let the priest speed
to the celestial Waters,
The glorious food of Varuna and Mitra. To him who spreadeth
far this laud I offer.
2 Adhvaryus, be ye ready with oblations, and come with long¬
ing to the longing Waters,
Down on which looks the purple-tinted Eagle. Pour ye that
flowing wave this day, deft-hauded.
3 Go to the reservoir, 0 ye Adhvaryus: worship the Waters*
Child with your oblations.
A consecrated wave he now will give you, so press for him the
Soma rich"in sweetness.
5 Meet his wish: satisfy his, Indra’s, longing for Soma-libations.
6 Thine are two measures; Thy majesty or greatness is vast and lofty as
heaven, and thy wisdom is wide as earth ; or. * with confusion of the measure
and the thing measured/ thou hast measured out the heaven by thy greatness
and the earth by thy wisdom. See Wallis, Cosmology of the Rigveda , p. 18. •
The subject is the ceremony of fetching the sacred waters required for the
preparation of the Soma juice.
1 To him who spreadeth far: Indra, according to Sftyana.
2 The purple-tinted Eagle: Soma, the Moon,
3 To the reservoir; to fetch the holy Waters. The Waters* Child • usually
Agni, as the lightning that springs from the clouds or waters of the firma¬
ment, but here the Deity who produces the rain, the Moon. See Hxllebrandfc,
V. M. f I 374.
424 THE HYMNS OF [BOOK X
4 He who shines bright in floods, unfed with fuel, whom sages
worship at their sacrifices:
Give waters rich in sweets, Child of the Waters, even those
which gave heroic might to Indra:
5 Those in which Soma joys and is delighted, as a young man
with fair and pleasant damsels.
Go thou unto those Waters, 0 Adhvaryu, and purify with herbs
what thou infusest.
6 So maidens bow before the youthful gallant who comes with
love to them who yearn to meet him.
In heart accordant and in wish one-minded are the Adhvaryus
and the heavenly Waters.
7 He who made room for you when fast imprisoned, who freed
you from the mighty imprecation,—
Even to that Indra send the meath-rich current, the wave that
gratifies the Gods, 0 Waters.
8 Send forth to him the meath-rich wave, 0 Eivers, which is
your offspring and a well of sweetness,
Oil-balmed, to be implored at sacrifices. Ye wealthy Waters,
hear mine invocation.
9 Send forth the rapture-giving wave, 0 Eivers, which Indra
drinks, which sets the Twain in motion;
The well that epringeth from the clouds, desirous, that
wandereth triple-formed, distilling transport.
10 These winding Streams which with their double current, like
cattle-raiders, seek the lower pastures,—
Waters which dwell together, thrive together, Queens, Mothers
of the world, these, Eishi, honour.
11 Send forth our sacrifice with holy worship,, send forth the
hymn and prayer for gain of riches.
For need of sacrifice disclose the udder. Give gracious hear¬
ing to our call, 0 Waters.
4 In floods: of the aerial ocean. Cp. II. 35. 4.
5 With herbs: probably Darbha or Kusa grass.
6 The Waters bow to Soma as maidens to their lovers.
9 The Twain : uWU: probably, Heaven and Earth. Sftyana explains dif¬
ferently :—‘which sends us both (kindsof fruit)’; that is, ‘the fruifc, whether
reward or punishment, of the present life, and of a former life.’—Wilson, and
Editor’s note. Desirous .- eager to mix with the Soma, according to S&yana ;
but the meaniug of ansinam is uncertain. Ludwig and Hillebrandt translate
it by‘des Usanas,’ belonging to Usanas or Usan&, Triple-formed: Soma
with two admixtures.—Grassmann.
10 Double current: meaning, probably, the two kinds of waters called
respectively Ekadhan& and Vasativari.
11 Disclose the udder: let your streams flow.
TEE RIGYEDA.
425
MYMN 31 .]
12 For, wealthy Waters, ye control all treasures: ye bring
auspicious intellect and Amrit.
Ye are the Queens of independent riches. Sarasvati give full
life to the singer l
13 When I behold the Waters coming hither, carrying with them
milk and meath and butter,
Bearing the well-pressed Soma juice to Indra, they harmonize
in spirit with Adhvaryus.
14 Bicb, they are come with wealth for living beings. 0 friends,
Adhvaryus, seat them in their places.
Seat them on holy grass, ye Soma-bringers, in harmony with
the Offspring of the Waters.
15 Now to this grass are come the longing Waters : the Pious
Ones are seated at our worship;
Adhvaryus, press the Soma juice for Indra: so will the service
of the Gods be easy.
HYMN XXXI. Visvedevag.
May benediction of the Gods approach us, holy, to aid U3 with
all rapid succours.
Therewith may we be happily befriended, and pass triumphant
over all our troubles.
2 A man should think on wealth and strive to win it by adora¬
tion on the path of Order,
Counsel himself with his own mental insight, and grasp still
nobler vigour with his spirit.
3 The hymn is formed, poured are the allotted portions : as to
a ford friends come unto the Wondrous.
We have obtained the power of ease .and comfort, we have
become acquainted with Immortals.
4 Pleased be the Eternal Lord who loves the household with this
man w r hom God Savitar created.
May Bhaga Aryaman grace him with cattle ; may he appear
to him, and be, delightful.
5 Like the Dawns’ dwelling-place be this assembly, where in
their might men rich in food have gathered,
12 Sarasvati: as chief and wisest of the Water-Goddesses.
1 Benediction : or, the laudation; that is, Ludwig suggests, f May the power
of praising the Gods, and at the same time the Gods themselves come to us.*
3 The Wondrous: meaning, perhaps. Soma.
4 The Eternal Lord ; Agni. According to S&yana, Pra j&pati, This man ;
the institutor of the sacrifice. Savitar has given him life and now let Agni
bless him. Bhaga Aryaman : Aryaman as.Bhaga who distributes wealth.
m the hymns of [book x
Striving to share the praises of this singer. To us come
strengthening and effectual riches! ^< mm i
6 This Ball’s most gracious far-extended favour existed first of , ; 4
all in full abundance.
By his support they are maintained in common who in the
Asura’s mansion dwell together.
7 What was the tree, what wood, in sooth, produced it, from
which they fashioned forth the Earth and Heaven ?
These Twain stand fast and wax not old for ever: these have
sung praise to many a day and morning.
8 Hot only here is this : more is beyond us. He is the Bull,
the Hesven’s and Earth’s supporter.
With power divine he makes his skin a filter, when the Bay
Coursers bear him on as Surya.
9 He passes o’er the broad earth like a Stega: he penetrates the
world as Wind the mist-cloud.
He, balmed with oil, near Varuna and Mitra, like Agni in the
wood, hath shot forth splendour.
10 When suddenly calved the cow that erst was barren, she,
self-protected, ended all her troubles.
Earth, when the first son sprang from sire and mother, cast
up the Sami, that which men wei'e seeking.
11 To Hrishad’s son they gave the name of Kanva, and he the
brown-hued courser won the treasure.
For him dark-coloured streamed the shining udder: none
made it swell for him. Thus Order willed it.
6 This Bull: Agni as the Sun. The Asura is Dyaus.
8 Not only here: the first half-line is obsuure. ‘Hot such (is their power);
there is another greater than they.’—Wilson. ‘There is no other thing
besides like unto him.’—Wallis. A filter : j pavltram: <which purifies the rays
of light which stream through it.
9 A Stega: said to be a certain biting or stinging insect. According to
S&yana, ‘the aggregation of rays, the Sun. 1 Ludwig conjectures that ‘ plough¬
share ’ may be the meaning.
10 This stanza is very obscure, ‘ The cow which was barren is the Sami
tree, which brings forth the Asioattha, and from the wood of these two trees
are made the arant } the two pieces of wood which are rubbed together to
produce the sacred fire—the upper and harder piece is the Sami (the Acacia
Suma), and the lower and soft is the Amattha (the Ficus religiosa).’—Wilson.
1 The verses [7—10] deal with the formation of the three main components
of the universe, heaven, earth, and the sun. Of the first two the poet has
little to tell us. and passes on at once to the third. The sun is identified
with the bull, Agni of the sacrifice, and the earth with the lower rubbing-
stick anointed with ghee, which is licked up [‘ devours * instead of ‘cast
up’ ] as soon as fire is struck.’—Wallis, Cosmology of the Rigveda , pp 47, 48. })■
11 This stanza appears to have no connexion with the hymn, and is inex¬
plicable as it stands here. See I. 117. 8, where the son of Hrish&d is men* 1
tinned as a favourite of the Asvias,
HYMN 32.] THE RIO VEDA. 427
HYMN XXXII. Indra.
Foeth speed the Pair to bring the meditating God, benevolent
with boons sent in return for boons.
May Iudra graciously accept both gifts from us, when he hath
knowledge of the flowing Soma juice.
2 Thou wanderest far, 0 Indra, through the spheres of light and
realms of earth, the region, thou whom many praise !
Let those who often bring thee to their solemn rites conquer
the noisy babblers who present no gifts.
3 More beautiful than beauty must this seem to me, when the
son duly careth for his parents’ line. ^
The wife attracts the husband: with a shout of joy the man’s
auspicious marriage is performed aright.
A This beauteous place of meeting have I looked upon, where,
like milch-cows, the kine order the marriage train;
- Where the Herd’s Mother counts as first and best of all, and
round her are the seven-toned people of the choir.
5 The Pious One hath reached your place before the rest: One
only moves victorious with the Rudras’ band.
To these your helpers pour out meath, Immortal Gods, with
whom your song of praise hath power to win their gifts.
6 He who maintains the Laws of Gods informed me that thou
wast lying hidden in the waters.
Indra, who knoweth well, beheld and showed thee. By him
instructed am I come, 0 Agni,
7 The stranger asks the way of him who knows it: taught by
the skilful guide he travels onward.
1 The meditating Hod ; Incha. My version of the first line follows the
explanation given by Ludwig in his Commentary. S&yana’s interpretation
is different:—‘Indra sends hi~ rrr.'* hr.rses to the service of the
(worshipper) expectant -(of his i.:. . .,. ■ -' V . Both gifts: oblation and
praise.
3 Gareth for hi 3 parents' line ; by marrying and becoming a father ; or as
S&yana explains, by having his birth proclaimed according to custom in
sacrifices instituted by him. *
4 Order the marriage train: the meaning of this half-line is uncertain.
According to S&yana, the herd Is the company of sacrifices and priests, its
mother is Stuti or Praise, the seven-toned , or sevenfold, are the metres, or the
seasons, or the Hotar priests. The Herd's Mother is more probably Prism, the
mother of the Maruts. The whole stanza is translated by Wilson Shine,
Indra, upon this elegant chamber of sacrifice, when our praises desire (thy
approach) as milch-kine (desire) their stalls ; since the praise of me the wor¬
shipper precedes (the adoration) of the company, and this person accompanied
by the seven officiating priests is the offerer of praise.*
5 The Pious One: Agni, the special worshipper of Gods. One only: Indra.
<5 J3e; perhaps Soma. Thou: Agni. Cp. I. 23. 20,
42$ THE HYMNS OF {BOOK X.
This is, in truth, the blessing of instruction: he finds the patj^ 8
that leads directly forward.
8 Even now he breathed: these days hath he remembered. Cor^*
cealed, he sucked the bosom of his Mother.
Yet in his youth old age hath come upon him: he hath grown
gracious, good, and free from anger.
9 0 Kalasa, all these blessings will we bring them, 0 Kurusra¬
vana, who give rich presents.
May he, 0 wealthy princes, and this Soma which I am bearing
in my heart, reward you.
* HYMN XXXIII. Various Deities.
The urgings of the people have impelled me, and by the near¬
est way I bring you Pushan.
The Universal Gods have brought me safely. The cry was
heard, Behold, Duhsasu cometh!
2 The ribs that compass me give pain and trouble me like rival
wives.
Indigence, nakedness, exhaustion press me sore : my mind is
fluttering like a bird’s.
3 As rats eat weavers’ threads, cares are consuming me, thy
singer, Satakratu, me.
Have mercy on us once, 0 Indra, Bounteous Lord : be thou a
Father unto us.
i I the priests’ Hishi chose as prince most liberal Kurusravana,
The son of Trasadasyu’s son,
8 Even now he "breathed: began to show signs of life. The connexion bet¬
ween stanzas 1—4 and 5—8 is not apparent. Sucked tb# bosom, of his Mother:
enjoyed oblations, in the shape of Soma juice, etc,, produced by the earth.
f 9 The meaning of Kalasa, literally ' pitcher' or ' beaker/ here is uncertain.
(Indra), the possessor of the pitchers.’—Wilson. Ludwig suggests kaldsoh
as . n ght reading:—* We will perform these holy ceremonies in their
minutest details/ Kurusravana; according to S&yana, ' hearer of the praise
of priests ; but probably the name of a prince, as in the following hymn.
1 JDuhsdsu: literally, 'the malevolent/ Perhaps, as Ludwig suggests a
hostile prince whose victory over Kurusravana has caused the distress men¬
tioned m the following stanza.
2 The first line is taken from I, 105. 8.
3 This first line is taken from 1.105. 5. Weavers' threads: threads steeped
m; a w/-Ludwlg S t0 S4ya?a ' ° nCe: <a£ter hav “S 80 often given us up P to
4 The Priests' Rishi; higher in rank than the other priests. Chose: i. e. ‘ I
iu order t0 so out t0 battle with
i,
JET YMN 34.]
THE EIG VEDA.
420
5 Whose three bays harnessed to the car bear me straight on¬
ward : I will laud
The giver of a thousand meeds,
6 The sire of Upamasravas, even him whose words were passing
sweet,
As a fair field is to its lord.
7 Mark, Upamasravas, his son, mark, grandson of Mitratithi :
I am thy father's eulogist.
8 If I controlled Immortal Gods, yea, even were I Lord of men,
My liberal prince were living still.
9 None lives, even had he hundred lives, beyond the statute of
the Gods :
So am I parted from my friend.
HYMN XXXIV. Bice, Etc.
Sprung from tall trees on windy heights, these rollers trans¬
port me as they turn upon the table.
Bearer to me the die that never slumbers than the deep
draught of Mujavan's own Soma.
2 She never vexed me nor was angry with me, but to my friends
and me was ever gracious.
For the die's sake, whose single point is final, mine own devot¬
ed wife I alienated.
3 My wife holds me aloof, her mother hates me : the wretched
man finds none to give him comfort.
As of a costly horse grown old and feeble, I find not any profit
of the gamester.
4 Others caress the wife of him whose riches the die hath covet¬
ed, that rapid* courser:
6 This and the three following stanzas are said to be consolatory verses
addressed by the Rishi Kavasha to Upamasravas on the death of his father
Mitr&tithi,
8 Were I Lord of men: as one of the Gods. My liberal prince : Mitr&tifchi.
9 Beyond the statute of the Gods .* beyond the time fixed for the duration
of his life.
This hymn has been placed by Grassmann in bis Appendix as a composite
production consisting of incoherent fragments. See Lanman, Sanskrit Reader,
pp. 386, 389.
1 Sprung from tall trees: the nuts of the Vibhtdaka, or, later, Vibhitaka,
tree (Terminalia Bellerica) were used as dice in early times. Rollers ;
swiftly rolling dice. Mitjavdn: said to be a mountain on which the finest
Somaplants grew.
2 Whose single point is final: the speaker has apparently lost all by throw¬
ing aces.
430 THE HYMNS OF [BOOK X
Of him apeak father, mother, brothers saying, We know him .
not: bind him and take him with you.
5 When I resolve to play with these no longer, my friends
depart from me and leave me lonely.
When the brown dice, thrown on the board, have rattled, like
a fond girl I seek the place of meeting.
6 The gamester seeks the gambling-house, and wonders, his
body all afire, Shall I be lucky %
Still do the dice extend his eager longing, staking his gains
against his adversary,
7 Dice, verily, are armed with goads and driving-hooks, deceiv¬
ing and tormenting, causing grievous woe.
They give frail gifts and then destroy the man who wins,
thickly anointed with the player’s fairest good.
8 Merrily sports their troop, the three-and-fifty, like Savitar
the Ood whose ways are faithful.
They bend not even to the mighty’s anger: the King himself
pays homage and reveres them.
9 Downward they roll, and then spring quickly \ipward, and,
handless, force the man with hands to serve them.
Cast on the board, like lumps of magic charcoal, though cold
themselves they bum the heart to ashes.
10 The gambler’s wife is left forlorn end wretched : the mother
mourns the son who wanders homeless.
In constant fear, in debt, and seeking riches, he goes by
night unto the home of others.
11 Sad is the gambler when he sees a matron, another’s wife, and
his well-ordered dwelling.
He yokes the brown steeds in the early morning, and when
the fire is cold sinks down an outcast.
4 Bind Mm: he has staked his personal freedom, and lost ; and his people
renounce him,
7 Driving-hooks ; used by mahouts or elephant-drivers, The last half-line of
the stanza is difficult :— 4 * * * 8 * 10 11 they appear to the gambler covered with honey,'—Muir.
8 Three-and-fifty: or, ■ Ive in number. It would appear
from S&yana’s Commentax. ■’ . V ■ was the usual number of dice em¬
ployed ; and yet this seems hardly probable. Ludwig suggests * three times
five * as the^ meaning here of tripanchfisdh, and Prof. Weber would read
tripanchamh instead of tripctfichdsah (Weber den Rdjasdya, p. 72). Like Savitar:
i [disposing men’s destinies] like the god S.’—Muir.
10 Riches : wealth gained by robbery, according to S&yana.
11 Yokes the brown steeds; begins throwing the nut-dice.’ When the fire is
cold: * by the time when the fire goes out he has sunk into a degraded
wretch.’—Muir.
THE MOVED A.
HYMN 35.]
431
12 To the great captain of your mighty army, who hath become
the host’s imperial leader,
To him I show my ten extended fingers : I speak the truth.
No wealth am I withholding.
13 Play not with dice: no, cultivate thy corn-land. Enjoy the
gain, and deem that wealth sufficient.
There are thy .cattle, there thy wife, 0 gambler. So this good
Savitar himself hath told me.
14 Make me your friend : show us some little mercy. Assail us
not with your teriific fierceness.
Appeased be your malignity and anger, and let the brown
dice snare some other captive.
HYMN XXXV. Visvedevas.
These fires associate with Indra are awake, biinging their
light when first the Dawn begins to shine.
May Heaven and Earth, great Pair, observe our holy work.
We claim for us this day the favour of the Gods.
2 Yea, for ourselves we claim the grace of Heaven and Earth,
of Saryan&v&u, of the Hills and Mother Streams.
For innocence we pray to Surya and to Dawn. So may the
flowing Soma bring us bliss to-day.
3 May the great Twain, the Mothers, Heaven and Earth, this
day preserve us free from sin for peace and happiness.
May Morning sending forth her light drive sin afar. We pray
. to kindled Agni for felicity.
4 May this first Dawn bring us the host of gracious Gods :
rich, may it richly shine for us who strive for wealth.
The wrath of the malignant may we keep afar. We pray to
kindled Agni for felicity.
5 Dawns, who come forward with the bright beams of the Sun,
and at your earliest flushing bring to us the light,
12 The great captain: the highest-numbered of all the dice. Ten fingers:
to show that I have nothing left.
14 This stanza is a farewell address to the Dice. Some other: our enemy.—
Sdyana. -
The hymn or lay has been transliterated, translated m prose, and freely
reproduced in rhymed octosyllabic verse, by Dr. J. Muir, 0 . S. Texts . V,
425—429. It lias also been translated by the authors of the Siebenzig Lieder,
1 With Indra: as a God of the morning light.
2 Of Saryandvdn, of the Hills: according to S&yana, c of the mountains of
Saryan&v&n/ a lake in the district of Kurukshetra. I follow Ludwig in
taking both pdrvatdn and saryan&vutah as genitives.
5 Your : according to the text ‘ their/ the verb in the first line being in
the third person.
432 THE HYMNS OF [BOOK X.i
Shine ye on us to-day auspicious, for renown. We pray to
kindled Agni for felicity.
6 Free from all sickness may the Mornings come to us, and let
our fires mount upward with a lofty blaze.
The Asvin Pair have harnessed their swift-moving car. We
pray to kindled Agni for felicity.
7 Send us to-day a portion choice and excellent, 0 Savitar, for
thou art he who dealeth wealth.
I cry to DhishanH, Mother of opulence. We pray to kindled
Agni for felicity.
8 Further me this declaring of Eternal Law, the Law of Gods,
as we mortals acknowledge it!
The Sun goes up beholding all the rays of morn. We pray to
kindled Agni for felicity.
9 This day we pray with innocence in strewing grass, adjusting
pressing-stones, and perfecting the hymn.
Thou in the Adityas’ keeping movest restlessly. We pray to
kindled Agni for felicity.
10 To our great holy grass I bid the Gods at morn to banquet,
and will seat them as the seven priests,—
Varuna, Indra, Mitra, Bhaga for our gain. We pray to kindl¬
ed Agni for felicity.
11 Come hither, 0 Adityas, for onr perfect weal: accordant help
our sacrifice that we may thrive.
Pushan, Brihaspati, Bhaga, both Asvins, and enkindled Agni
we implore for happiness.
12 Adityas, Gods, vouchsafe that this our hom# may be praise¬
worthy, prosperous, our heroes' sure defence,
For cattle, for our sons, for progeny, for life. We pray to
kindled Agni for felicity.
13 This day may all the Maruts, all be near us with aid : may
all our fires be well enkindled.
May all Gods come to us with gracious favour. May spoil and
wealth be ours, and all possessions.
7 Dhiskand: a Goddess who presides over prosperity : according to Hille-
braudt, the Earth.
8 Further me: 1 May that glorification of the gods which men repeat In
connexion with the rite preserve me.’—Wilson.
9 Movest restlessly: performest thy duties, according to Sftyana. Agni ra¬
pidly burning the fuel appears to be intended. ^ ^ "
THE RIO VEDA,
433
HYMN 36.]
14 He whom ye aid, 0 Deities, in battle, whom ye protect and
rescue from affliction,
Who fears no danger at your milk-libation,—such may we be
to feast the Gods, ye Mighty.
HYMN XXXVI. Visvedeva#.
There are the Dawn and Night, the grand and beauteous
Pair, Earth, Heaven, and Varuna, Mitra, and Aryaman.
Indra I call, the Maruts, Mountains, and the Floods, Adityas,
Heaven and Earth, the Waters, and the Sky.
2 May Dyaus and Pyithivi, wise, true to Holy Law, keep us in
safety from distress and injury.
Let not malignant Nirriti rule over us. We crave to-day this
gracious favour of the Gods.
3 Mother of Mitra and of opulent Varuna, may Aditi preserve
us safe from all distress.
May we obtain the light of heaven without a foe7~~~We <iraveL.
this gracious favour of the Gods to-day.
4 May ringing press-stones keep the Bakshasas afar, ill dream,
and Nirriti, and each voracious bend.
May the Adityas and the Maruts shelter us. We crave this
gracious favour of the Gods to-day.
5 Full flow libations ; on our grass let Indra sit; Brihaspati the
singer laud with Sama hymns !
Wise be our hearts* imaginings that we may live. We crave
this gracious favour of the Gods to-day.
6 Ye Asvins, make our sacrifice ascend to heaven, and animate
the rite that it may send us bliss,
Offered with holy oil, with forward-speeding rein. We crave
the gracious favour of the Gods to-day.
7 Hither I call the band of Maruts, swift to hear, great, purify¬
ing, bringing bliss, to be our Frieuds.
May we increase our wealth to glorify our name. We crave
this gracious favour of the Gods to-day.
8 We bring the Stay of Life, who makes the waters swell, swift¬
hearing, Friend of Gods, who waits on sacrifice...
14 Who fears no danger : who feels assured that hi^^orship of the Gods
will protect him. .x*
1 The Waters • of the firmament. .
2 Dyaus and Prithivi; Heaven and^rfch. Nirriti: Death or Destruction.
8 Who makes the waters swell p6rum: ‘protector of the waters/—
S&yana. ‘Drinker of the waters/—Ludwig. Soma is meant. See IX, 76. 4,
28
434 THE HYMNS OF [BOOK Xi
May we control that Power, Soma whose rays are bright. We
crave this gracious favour of the Gods to-day.
9 Alive ourselves, with living sons, devoid of guilt, may we win
this with winners by fair means to win.
Let the prayer-haters bear our sin to every side. We crave
this gracious favour of the Gods to-day.
10 Hear us, 0 ye who claim the worship of mankind, and give""**
us, 0 ye Gods, the gift for which we pray,
Victorious wisdom, fame with heroes and with wealth. We
crave to-day this gracious favour of the Gods.
11 We crave the gracious favour of the Gods to-day, great favour
of great r Gods, sublime and free from foes,
That we may gain rich treasure sprung from hero sons. We
crave this gracious favour of the Gods to-day.
12 In great enkindled Agni’s keeping, and, for bliss, free from all
sin before Mitra and Varuna,
May we share Savitar’s best animating help. We crave this
gracious favour of the Gods to-day.
13 All ye, the Gods whom Savitar the Father of truth, and Va¬
runa and Mitra govern,
Give us prosperity with hero children, and opulence in kine
and various treasure.
14 Savitar, Savitar from east and westward, Savitar, Savitar
from north and southward,
Savitar ^end us perfect health and comfort, Savitar let our
days of life be lengthened l
HYMN XXXVII. Sfirya.
Do homage unto Varuna’s and Mitra’s Eye : offer this solemn
worship to the Mighty God,
Who seeth far away, the Ensign, born of (Sods. Sing praises
unto Surya, to the Son of Dyaus.
2 May this my truthful speech guard me on every side, wher¬
ever heaven and earth and days are spread abroad.
Aft else that is in motion finds a place of rest: the waters
ever flow and ever mounts the Sun.
3 No godl'esa man from time remotest draws thee down when
thou art driving forth with winghd dappled Steeds.
One lustre waita Upon thee moving to the east, and, Surya, thou
arisest with a different light. *
1 Varuna’s and Mitra's Eye: Surya or the Sun. ‘The eyeof Mitra* ~~
Varuna and Agm. —I. 115. 1. > J
3 Dappled Steeds : ‘with Etasaa.’—Ludwig, One lustre: by night. Cf. I. V
115. 5; and Attareyct' BrtfJi?nanct t III, 4, 44, ‘One ancient radiance follows
HYMN 37.] THE MG VEDA. 435
4 0 Siirya, with the light whereby thou scatterest gloom, and
with thy ray impellest every moving thing,
Keep far from us all feeble, worthless sacrifice, and drive away
disease and every evil dream.
5 Sent'forth thou guardest well the Universe's law, and in thy
wonted way arisest free from wrath.
When Surya, we address our prayers to thee to-day, may the
Gods favour this our purpose and desire.
6 This invocation, these our words may Heaven and Earth, and
Indra and the Waters and the Maruts hear.
Ne'er may we suffer want in presence of the Sun, and, living
happy lives, may we attain old age. *
7 Cheerful in spirit, evermore, and keen of sight, with store
of children, free from sickness and from sin, ,
Long-living, may we look, 0 Surya, upon thee uppsfng day by
day, thou great as Mitra is ! ^
8 Sftrya, may wc live long and look upon tbee still, thee, 0 Far-
seeing One, bringing the glorious light,
The radiant God, the spring of joy to every eye, as thou art
mounting up o'er the high shining flood.
9 Thou by whose lustre all the world of life come?* forth, and by
thy beams again returns unto its rest,
0 Surya with the golden hair, ascend for us day after day,
still bringing purer innocence.
10 Bless us with shine, bless us w- ; ch perfect daylight, bless us
with cold, with fervent he*>^ au d lustre.
Bestow on us, 0 Surya, varied riches, to bless us in our home
and when we travel.
31 Gods, to our living creatures of both kinds vouchsafe protection,
both to bipeds and to quadrupeds,
That they may drink and eat invigorating food. So grant us
health and strength and perfect innocence.
12 If by some grievous sin we have provoked the Gods, O Deities,
with the tongue or thoughtlessness of heart.
That guilt, 0 Yasus, lay upon the Evil One, on him who ever
leads us into deep distress.
(thee) whilst thou risest with another.'—'Wilson. See Wallis, Cosmology of
the Rlgreda, p, 117.
5 In thy wonted way: svadhd dnu: * after the stuadhd offerings. 1 —Wilson.
8 Flood: or floor of heaven.
12 The Evil One: drdvd: here probably a kind of Diabolus or Devil.—
Ludwig.
[BOOK X,
436 TBtE MYUNS OK
HYMN XXXVIII. Indra.
O Indra, in this battle great and glorious, in this loud din of
war help us to victory,
■Where in the strife for kine among bold ring-decked men
arrows fly all around and heroes are subdued.
2 At home disclose to us opulence rich in food, streaming with
milk, 0 Indra, meet to be renowned.
Sakra, may we be thine, the friendly Conqueror's : even as we
desire, 0 Yasu, so do thou.
3 The godless man, much-lauded Indra, whether he be D&sa or
be Arya, who would war with us,—
Easy to conquer be for thee, with us, these foes; with thee may
we subdue them in the dash of fight.
4 Him who must be invoked by many and by few, who standeth
nigh with comfort in the war of men,
Indra, famed Hero, winner in the deadly strife, let us bring
hitherward to-day to favour us.
5 For, Indra, I have heard thee called Self-capturer, One, Steer 1
- who never yields, who urges even the churl.
Belea&n, thy self from Kutsa and come hither. How shall one
like th^dt still bound that he may not move3
. HYMN XXXIX. Asvins.
As 'twere the name ot-father, easy to invoke, we all assembled
here invoke this Car bf yours,
Asvins, your swiftly-rolling- circumambient Car which he who
worships must invoke at evb.^nd dawn,
2 Awake all pleasant strains and letf ^e hymns flow forth : raise
up abundant fulness : this is our dfe^lre.^
Asvins, bestow on us a glorious heritage,'aud give our princes
treasure fair as Soma is. x *
1 Ring-decked: adorned with armlets, or quoits as weapons.
5 Self-aapturer: it is difficult to assign a reasonable and appropriate mean¬
ing to svavrijam. S&yana explains it by svayam eva chhettdram , * one who cuts
himself 'self mutilator.*—Wilson. According to the St. Petersburg Lexi¬
con, the meaning is ‘one who appropriates or takes to himself;’ according to
Ludwig ‘ the self-rescuer,’ and according to Geldner ‘ one who suffers himself
to be captured.’ The poet calls on Indra to tear himself away from his favour¬
ite KuMa in order to aid hie worshippers in the coming fight. ‘A legend'is
here somewhat obscurely related, that Kutsa and Bum having summoned In¬
dra at the same time to their respective sacrifices, he went first to Kutsa who
then detained him, having fastened him.with a hundred leather thongs.
This verse is addressed to Indra by Lusa> exhorting him to free himself.’—
Wilson. -
The Rishi is Ghoshd, daughter of Kakshtv&n,
BYMN $9.] TBS Mat EM. 437
3 Ye are the bliss of her who groweth old at home, and helpers
of the slow although he linger last.
Men call you too, N&satyas, healers of the blind, the thin and
feeble, and the man with broken bones.
4 Ye made Chyav&na, weak and worn with length of days,
young again, like a car, that he had power to move.
Ye lifted up the son of Tugra from the floods. At our liba¬
tions must all these your acts be praised.
5 We will declare among the folk your ancient deeds heroic j
yea, ye were Physicians bringing health.
You, you who must be lauded, will we bring for aid, so that
this foe of ours, 0 Asvins, may believe. %
6 Listen to me, 0 Asvins; I have cried to you. Give me your
aid as sire and mother aid their son.
Poor, without kin or friend or ties of blood am I. Save me,
before it be too late, from this my curse.
7 Ye, mounted on your chariot brought to Yimada the comely
maid of Purumitra as a bride.
Ye came unto the calling of the weakling’s dame, and granted
noble offspring to the happy wife.
8 Ye gave again the vigour of his youthful life to the sage Kali
when old age was coming nigh.
Ye rescued Yandana and raised him from the pit, and in a
moment gave Vispala power to move.
9 Ye, Asvins Twain, endowed with manly strength, brought
forth Eebha when hidden in the cave and well-nigh dead,
438 THE HYMNS OF [BOOK X
11 From no side, ye Two Kings whom none may check or stay,
doth grief, distress, or danger come upon the man
Whom, Asvins swift to hear, borne on your glowing path, ye
with your Consort make - the foremost in the race,
12 Come on that Chariot which the Bibhus wrought for you,
the Chariot, Asvins, that is speedier than thought,
At harnessing whereof Heaven's Daughter springs to birth,
and from Vivasv&n come auspicious Nigh fc and Day.
13 Come, Conquerors of the sundered mountain, to our home,
Asvins who made the cow stream milk for Sayu's sake,
, Ye who delivered even from the wolfs deep throat and set
again at liberty the swallowed quail.
14 We have prepared this laud for you, 0 Asvins, and, like the
Bhrigus, as a car have framed it,
Have decked it as a maid to meet the bridegroom, and brought
it as a son, our stay for ever.
HYMN XL. Asvins.
Your radiant Chariot—whither goes it on its way ?—who decks
it for you, Heroes, for its happy course,
Starting at daybreak, visiting each morning every house, borne
hitherward through prayer unto the sacrifice ?
2 Where are ye, Asvins, in the evening, where at morn ? Where
is your halting-place, where rest ye for the night ?
Who brings you homeward, as the widow bedward draws her
husband's brother, as the bride attracts the groom 1
3 Early ye sing forth praise as with a herald's voice, and, meet
for worship, go each morning to the house.
Whom do ye ever bring to ruin ? Unto whose libations come
ye, Heroes, like two Sons of Kings? r
11 Whom none may. c heck or stay: adite^adinau. —S&yana. Your Consort ;
Sftryd. The foremost in the race: that is, generally, preeminent.
12 Heaven*s Daughter : Ushaa or Dawn. Vivasvdn: the morning Sun.
18 Conquerors of the sundered mountain: probably with reference to the
deliverance of Jfihusha.—Ludwig. See I. 116. 20. The swallowed quail: see
I. 112. 8. The quail is probably Lawn delivered from the jaws of the wolf
Night by the twin Light-Gods. .
14 Our stay for ever: who will perpetuate our family; ‘the eternal per¬
former of rites.’—Wilson.
2 As the widow: in certain circumstances a widow” was bound to marry her
deceased husband’s brother. See Harm fMdnavadharmasdstraJ, IX. 69. 70.
The law of the Jews was the same. See Leuteronomy, x’xv, 5.
3 As with a herald's voice; Mjpayd is thus explained by Sftyapa. The home:
of the sacrjficer.
TUB MGVBDA.
HYMN 40.]
439
4 Even as hunters follow two wild elephants, we with oblations
call you down at morn and eve.
To folk who pay you offerings at appointed times, Chiefs, Lords
of splendour, ye bring food to strengthen them.
5 To you, 0 Asvins, came the daughter of a King, Gbosha, and
said, 0 Heroes, this I beg of you :
Be near me in the day, be near me in the night: help me to
gain a car-borne chieftain rich in steeds.
6 0 Asvins, ye are wise : as Kutsa comes to men, bring your car
nigh the folk of him who sings your praise.
The bee, O Asvins, bears your honey in her mouth, as the
maid carries it purified in her hand. »
7 To Bhujyu and to Vasa ye came near with help, 0 Asvins, to
Sinjara and to Usana. .
Your worshipper secures your Through
your protection I desire felicity.
8 Krisa »nd Snyu ye protect, ye Asvins Twain: ye Two assist
the widow and the worshipper;
And ye throw open, Asvins, unto those who win the cattle-stall
that thunders with its sevenfold mouth.
9 The Woman hath brought forth, the Infant hath appeared,
the plants of wondrous beauty straightway have sprung up.
To him the rivers run as down a deep descent, and he this
day becomes their master and their lord.
10 They mourn the living, cry aloud, at sacrifice : the men have
set their thoughts upon,a distant cast.
A lovely thing for fathers who have gathered here,—a joy to
husbands,—are the wives their arms shall clasp.
5 The second half* of the second line is difficult: * be able (to grant favour)
to the son of my brother, who has horses and a chariot.’—Wilson.
6 As Kutsa comes to men: borne on Indra’s chariot. Bears your honey :
sips honey when the Asvins have ushered in the day. As the maid: Dr.
jluir and Prof. &rassmaun explain this half-line differently, * as a maid, or a
woman, resorts to her rendezvous (with her lover)/
7 Vasa: see I. 112. 10. Sinjdra: see VIII. 5. 25. Utmd: see Vol. I., Index.
8 Krisa: a Ilishi favoured by Indra ; or, as S&yana explains the word here,
the feeble man in general. Sayu: has been mentioned frequently. 1 fie
cattle-stall: the rain-cloud whose waters are the cows.
9 The Woman: perhaps the water of the cloud. The Infant: the lightning.
To him : the sacrificer may perhaps he intended.
10 They mourn the living : perhaps, show their Borrow for the widower at
the funeral of his wife. See Lanmau {Sanskrit Reader, p. 3 5 6 7 8 9 10 7)ficmwhom
I have borrowed. Set their thoughts upon a distant cast: of: the ^oose or
Bnaring-net: apparently a periphrasis for, have taken thought for the distant
future and children to live after them.
THE HYMNS OF
440
[BOOK X
11 Of this we have no knowledge. Tell it forth to us, how the
youth rests within the chambers of the bride.
Fain would we reach the dwelling of the vigorous Steer who
loves the kine, 0 Asvins: this is our desire.
12 Your favouring grace hath come, ye Lords of ample wealth:
Asvins, our longings are stored up within your hearts.
Ye, Lords of splendour, have become our twofold guard : may
we as welcome friends reach Aiyaman’s abode.
13 Even so, rejoicing in the dwelling-place of man, give hero sons
and riches to the eloquent.
Make a ford, Lords of splendour, where men well may drink:
remove the spiteful tree-stump standing in the path.
14 0 Asvins, Wonder-Workers, Lords of lustre, where and with
what foils, do yo delight yourselves to-day?
Who hath detained themjwith him? Whither are they gone?
Unto what sage’s or wbaTworshl^^
HYMN XLI. ^ ' Asvms.
That general Car of yours, invoked by many a man, that
comes to our libations, three-wheeled, meet for lauds,
That circumambient Car, worthy of sacrifice, we call with our
pure hymns at earliest flush of dawn.
2 Ye, 0 Nasatyas, mount that early-harnessed Car, that travels
early, laden with its freight of balm,
Wherewith ye, Heroes, visit clans who sacrifice, even the poor
man’s worship where the priest attends.
3 If to the deft Adhvaryu with the meath in hand, or to the
handler firm in strength, the household friend,
Or to the sage’s poured libations ye approach, come thence 0
Asvins, now to drink the offered meath.
She plainly
11 GFhoshfi appears to speak of herself in the plural number,
expresses her wishes for marriage,
12 Aryamctn's abode: Aryaman is here used in the original sense of
in'marriage'fOTa^Hier. 00111 ^' 1 ' 011 ’ tbe friend who asks a woman
Prof Grassmaun places stanzas 10—14 in his Appendix
ana m his opinion forming no part of the original hymn.
as being obscure
1 Three-wheeled: see I. 34, 9.
3 The Sindh-; the Agutdh, the priest who kindles the sacrificial fire.
HYMN 42 ] THE RWVEDA . 441
HYMN XLII. Indra.
Even as an archer shoots afar his arrow, offer the laud to him
with meet adornment.
Quell with your voice the wicked's voice, O sages. Singer,
make Indra rest beside the Soma.
2 Draw thy Friend to thee like a cow at milking: 0 Singer,
wake up Indra as a lover.
Make thou the Hero haste to give us riches even as a vessel
filled brimful with treasure.
3 Why, Maghavan, do they call thee Bounteous Giver ? Quicken
me : thou, I hear, art he who quickens.
Sakra, let my intelligence be active, and bring us luck that
finds great wealth, 0 Indra.
4 Standing, in battle for their rights, together, the people,
Indra, in the fray invoke thee.
Him who brings gifts the Hero makes his comrade: with him
who pours no juice he seeks not friendship.
5 Whoso with plenteous food for him expresses strong Somas as
much quickly-coming treasure.
For him he overthrows in early morning his swift well-weapon-
ed foes, and slays the tyrant.
6 He utito whom we offer praises, Indra, Maghavan, who hath
joined to ours his wishes,—
Before him even afar the foe must tremble : low before him
must bow all human glories.
7 With thy fierce bolt, 0 God invoked of many, drive to a
distance from afar the foeman.
0 Indra, give us wealth in com and cattle, and make thy
singer's prayer gain strength and riches.
8 Indra, the swallow*er of strong libations rich in the boons J
they bring, the potent Somas,
He, Maghavan, will not restrict his bounty : he brings much
wealth unto the Soma-presser.
9 Yea, by superior play be wins advantage, when he, a gambler,
piles bis gains in season.
Celestial-natured, he o'erwhelms with riches the devotee who
keeps not back his treasure.
3 The notched*s voice: ‘the praises of yonr adversaries.’—Wilson.
4 The Hero: Indra.
5 As much quickly-coming treasure: representing the wealth which the offer¬
ing of the libations is expected to produce.
6 Unto whom we offer praises : or, in whom we have placed our hope.
9 When he, a gambler ; cp. X. 43. 5,
THE HYMNS OF
m
[BOOK X.
10 0 Much-invoked, may we subdue all famine and evil want
with store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions
by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners !
May Indra from the front, and from the centre, as Friend to
friends, vouchsafe us room and freedom.
HYMN XLiri. Indra.
In perfect unison all yearning hymns of mine that find the
light of^heaven have sung forth Indra’s praise.
As wives embrace their lord, the comely bridegroom, so they
compass Maghavan about that he may help.
2 Directed unto thee my spirit never strays, for I have set my
hopes on thee, 0 Much-invoked !
Sit, Wonderful 1 as King upon the sacred grass, and let thy
drinking-place be by the Soma juice.
3 From indigence and hunger Indra turns away: Maghavan
hath dominion over precious wealth.
These the Seven Rivers flowing on their downward path in¬
crease the vital vigour of the potent Steer.
4 As on the fair-leafed tree rest birds, to Indra flow the gladden¬
ing Soma juices that the bowls contain.
Their face that glows with splendour through their mighty
power hath fouud the shine of heaven for man, the Aryas*
light.
5 As in the game a gambler piles his winnings, so Maghavan,
sweeping all together, gained the Sun.
This mighty deed of thine none other could achieve, none,
Maghavan, before thee, none in recent time.
6 Maghavan came by turns to all the tribes of men : the Steer
took notice of the people’s songs of praise.
The man in whose libations Sakra hath delight by means of
potent Somas vanquisheth his foes.
10 With princes ; with mea eminent for their wealth : rdjabhir-dhandnd-
mUvaraih. —S&yana.
3 Turns away: S&yana makes vishuvrit transitive :—* May Indra be the
remover of thirst and hunger.’—Wilson.
5 Gained the Sun: conquers him by taking away his moisture, that is, the
water that he has absorbed.— S&yaua.
MTMN 44.]
tele may EDA.
443
7 When Soma streams together unto Indra flow like waters to
the river, rivulets to the lake,
In place of sacrifice sages exalt his might, as the rain swells
the corn by moisture sent from heaven.
■ 8 He rushes through the region like a furious Bull, he who hath
made these floods the dames of worthy lords.
This Maghavan hath found light for the mau who brings ob¬
lation, sheds the juice, and promptly pours his gifts.
9 Let the keen axe come forth together with the light: here be,
as erst, the teeming cow of sacrifice.
Let the Red God shine bright with his refulgent ray, and let
the Lord of heroes glow like heaven’s clear sAeen.
10 0 Much-invoked, may we subdue all famine and evil want with
store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions
by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners.
May Indra from the front, and from the centre, as Friend to
friends, vouchsafe us room and freedom.
HYMN XLIV. Indra.
May Sovran Indra come to the carousal, he who by Holy Law
is strong and active,
The overcomer of all conquering forces with his great steer¬
like power that hath no limit.
2 Firm-seated is thy car, thy Steeds are docile; thy hand, O
King, holds,^firmly grasped, the thunder.
On thy fair path, 0 Lord of men, come quickly; we will in¬
crease thy powers when thou hast drunken.
3 Let strong and mighty Steeds who hear this Mighty Indra, the
Lord of men, whose arm wields thunder,
Bring unto us, as sharers of our banquet, the Steer of conquer¬
ing might, of real vigour.
8 The dames of worthy lords: that is, subjected them to the Aryans,
whereas they had been the thralls of D&aas. See I. 32. 11.
9 The been axe: Agni, who is frequently likened to an axe. See I. 127. 3,
and VI. 3. 4. The Red God: arushah: according to S&yana, f the radiant
Indra'; but Agni is probably intended, or perhaps * the red bolt’ as M. Muller
prefers.
10 The two concluding stanzas are identical in Hymns 52, 53, 54.
444 THE HYMNS OF [BOOK X .
4 So like a Bull thou rushest to the Lord who loves the trough}
the Sage, the prop of vigour, in the vat.
Prepare thine energies, collect them in thyself: be for our
profit as the Master of the wise.
5 May precious treasures come to us,—so will I pray. Come to
the votary’s gift offered with beauteous laud.
Thou art the Lord, as such sit on this holy grass : thy vessels
are inviolate as Law comm anas*
6 Far went our earliest invocations of the Gods, and won us
glories that can never be surpassed.
They who could not ascend the ship of sacrifice, sink down in
desolation, trembling with alarm.
7 So be the others, evil-hearted, far away, whose horses, difficult
to harness, have been yoked.
Here in advance men stand anear to offer gifts, by whom full
many a work that brings reward is done.
8 He firmly fixed the plains and mountains as they shook.
Dyaus thundered forth and made the air’s mid-region quake.
He stays apart the two confronting bowls; he sings lauds in
the potent Soma’s joy when he hath drunk.
9 I bear this deftly-fashioned goad of thine, wherewith thou,
Maghavan, shalt break the strikers with the hoof.
At this libation mayst thou be well satisfied. Partake the
juice, partake the worship, Maghavan.
10 0 Much-invoked, may we subdue all famine and evil want
with store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions
by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners. *
May Indra from the front and from the centre, as Friend to
friends, vouchsafe us room and freedom.
4 The Lord: pdtim: the Soraa. Collect them in thyself: ‘take us into
thyself.’—Wilson. Of the wise: Jcetiipftnam is thus explained by the Commen¬
tators, but the meaning seems doubtful. Ludwig thinks that ‘ the master
of the oars' that is, the steersman, is intended.
6 In desolation: ir?nd’ ^epiyuOL —Ludwig. Trembling in alarm: or, doers
of ill deeds, according to Yaska's interpretation of k4payah t
7 Whose horses^ difficult to harness , have been yoked: whose ill*managed
attempts to perform acceptable sacrifice have failed. In advance: before
death, according to S&yana,
8 He: Indra. As they shook: cp. II. 12. 2. Two confronting bowls: heaven
and earth.
9 Goad : the hymn of praise which urges Indra to action. The strikers with
the hoof: a class of YAtudh&nas or demons. See X. 87, 12,
HYMN 45,]
TEE RIGVEDA. 445
HYMN XLV. Agni.
Fikst Agni sprang to life from oat of Heaven: the second
time from us came Jdt&vedas.
Thirdly the Manly-souled was in the waters. The pious lauds
aud kindles him the Eternal.
2 Agni, we know thy three powers in three stations, we know
thy forms in many a plhce divided.
We know what name supreme thou hast in secret: we know
the source from which thou hast proceeded.
3 The Manly-souled lit thee in sea and waters, man’s Viewer
lit thee in the breast of heaven.
There as thou stoodest in the third high region the Steers
increased thee in the waters’ bosom.
4 Agni roared out, like Dyaus what time he thunders : he licked
the ground, about the plants he flickered.
At once, when born, he looked around enkindled, and lightened
heaven and earth within with splendour.
5 The spring of glories and support of riches, rouser of thoughts
and guardian of the Soma,
Good Son of Strength, a King amid the waters, in forefront
of the Dawns he shines enkindled.
6 Germ of the world, ensign of all creation, be sprang to life
and filled the earth and heavens.
Even the firm rock he cleft when passing over, when the Five
Tribes brought sacrifice to Agui.
7 So among mortals was Immortal Agni stablished as holy
wise and willing envoy.
He waves th.Q red smoke that he lifts above him, striving to
reach the heavens with radiant lustre.
1 From out of Eeaven: or, from Dyaus or Heaven his father; in the shape
of the Sun. From us; produced by men in the shape of sacrificial and do¬
mestic fire. In the waters: of the firmament, in the shape of lightning, the
third form of Agni,
2 In secret: unknown to those who know not the Veda.—S&yana.
8 The Manly-souled: or, the Friend of men; Vanina, according to SAyana,
and Praj&pati, according to Mahidhara. Perhaps Dyaus (cp. stanza 8) may
be intended.—Ludwig. Grassmann thinks that Indra, the kindler of the
lightning, is meant. The Steers : or, the Mighty Ones; the Maruts.
6 The -firm roch: ‘the solid cloud.’—Wilson. Some extraordinary conflagra¬
tion of jungle may perhaps be referred to. The Five Tribes: pdffaha jdndh :
literally, the five men, meaning, according to Sfiyana, men in general, and,
according to Mahidhara, the institutor of the sacrifice and the four chief
priests.
446 THE HYMNS OF [BOOK X.
8 Like gold to look on, far he shone refulgent, beaming imper¬
ishable life for glory,
Agni by vital powers became immortal when his prolific Father
Dyaus begat him.
9 Whoso this day, 0 God whose fiames are lovely, prepares a
cake, 0 Agni, mixt with butter,
Lead thou and further him to higher fortune, to bliss bestowed
by Gods, 0 thou Most Youthful.
10 Endow him, Agni, with a share of glory, at every song of
praise sung forth enrich him.
Dear let him be to Surya, dear to Agni, preeminent with son
and children's children.
11 While, Agni, day by daymen pay thee. worship they win
themselves all treasures worth the wishing.
Allied with thee, eager and craving riches, they have disclos¬
ed the stable filled with cattle.
12 Agni, the Friend of men, the Soma's keeper, Vaisv&nara,
hath been lauded by the Kish is.
We will invoke benignant Earth and Heaven: ye Deities,
give ns wealth with hero children.
HYMN XLYI. Agni.
Stablished for thee, to lend thee vital forces, Giver of wealth,
Guard of his servant’s body.
The Great Priest, born, who knows the clouds, Abider with
men, is seated in the lap of waters.
2 Worshipping, seeking him with adoration like some lost crea¬
ture followed by its footprints,
Wise Bhrigus, yearning in their hearts, pursued him, and
found him lurking where the floods are gathered.
3 On the Cow’s forehead, with laborious searching, Trita, the
offspring of Vibhuvas, found him.
Born in our houses, Youthful, joy-bestower, be now becomes
the central point of brightness.
12 Soma's keeper: as identified with the Moon, the great receptacle of the
celestial Soma, the nectar or ambrosia of the Gods. See Hillebrandt, V. ifaf.. I,
330— 336. _
1 For thee; the Bishi addresses himself. Who knows the clouds; from
which he (Agni) comes in the form of Lightning. Of waters: of the firma¬
ment,
2 Wise Bhrigus; frequently mentioned as specially connected with the
worship of Agni. Cl II. 4. 2. Pursued him; see I. 65. 1.
3 On the Cow’s forehead: 1 on the head of the cloud.’ Trita; Agni in his
third form as lightning. The abstract personified form of the celestial Agni
THE ElQ VEDA,
447
HYMN 46 .]
4 Yearning, with homage, they have set and made him blithe
Priest among mankind, oblation-bearer,
Leader of rites and Purifier, envoy of men, as sacrifice that
still advances.
5 The foolish brought the ne’er-bewildered forward, great, Victor,
Song-iuspirer, Fort-destroyer.
Leading the Youth gold-bearded, like a courser gleaming with
wealth, they turned their hymn to profit.
6 Holding his station firmly in the houses, Trita sat down within
his home surrounded.
Thence, as Law bids, departs the Tribes’ Companion, having
collected men with no compulsion. *
7 His are the fires, eternal, purifying, that make the houses
move, whose smoke is shining,
White, waxing in their strength, for ever stirring, and sitting
in the wood; like winds are Somas.
8 The tongue of Agni bears away the praise-song, and, through
his cave for Earth, her operations.
Him, bright and radiant, living men have stablished as their
blithe Priest, the Chief of Sacrifieers.
9 That Agni, him whom Heaven and Earth engendered, the
Waters, Tvashtar, and, with might, the Bhrigus,
Him M&tarisvan and the Gods have fashioned holy for man
and first to be entreated.
is here represented as endeavouring to find the lurking fire in the sky.—
Macdonell. Offspring of Vibhhvas; or, connected with Vibhuvasu, the very
wealthy, Soma.
4: As sacrifice that still advances : * als das sich vorwarts bewegende opfer/
—Ludwig According to S’tyana, ‘the object of sacrifice, him who goes forward
[from one fire receptacle to another].’
5 The foolish ; bumhn priests, weak and foolish in comparison with the wise
Agni. Gleaming with wealth; the meaning of dhanarcham is uncertain. The
Sb. Petersburg Lexicon offers dhanarjam , * striving to win the prize/ as pro¬
bably the right reading,
6 On stanzas 3 and 6 see Macdonell (J. R. A. S., July, 1893, pp. 450—452),
who translates the second half of 6 as follows : From hence the house-friend
of settlers collecting (them) goeB among men by distribution, not by (means
of) bonds } i e. } carried from place, nob freshly produced by cord and drill.
7 That make the houses move: this seems to be what the words damtitm
aritrd should mean, though how flames can he thus qualified is not clear.
* The rescuers from the humiliated (spirits of ill).’—Wilson. ‘ Protectors of
the houses.*—Mahidhara. Like winds are Somas: as winds fan flame, so
Soma-libations increase the might of Agni. According to S&yana, the flames
are * like the fast-flowing j uices of the Soma' —Wilson. I follow Ludwig’s
explanation, but the meaning of the passage is doubtful.
8 Her operations ; holy works performed by men.
9 Mdtariavan : a divine or semi-divine being who brought Agni from
heaven. See I, 31. 8, and 60. 1,
448 THE HYMNS OF [BOOH X
10 Agni, whom Gods have made oblation-bearer, and much-desir¬
ing men regard as holy,
Give life to him who lauds thee when he worships, and then
shall glorious men in troops adore thee.
HYMN XLVII. Indra Vaikuntha.
Thy right hand have we grasped in ours, 0 Indra, longing
for treasure, Treasure-Lord of treasures !
Because we know thee, Hero, Lord of cattle .* vouchsafe us
mighty and resplendent riches.
2 Wealth, fully armed, good guard and kind protector, sprung
from four seas, the prop and stay of treasures,
Fraught with great bounties, meet for praise and glory :
vouchsafe us mighty and resplendent riches.
3 Wealth, with good Brahmans, Indra! God-attended, high,
wide, and deep, and based on broad foundations,
Strong, with famed Rwhis, conquering our foemen : vouch¬
safe us mighty and resplendent riches.
4 Victorious, winning strength, with hero sages, confirmed in
power, most useful, wealth-attracting,
True, Indra! crushing forts and slaying Dasyus: vouchsafe
us mighty and resplendent riches.
5 Wealthy in heroes and in cars and horses, strength hundred¬
fold and thousandfold, 0 Indra,
With manly sages, happy troops, light-winning: vouchsafe us
mighty and resplendent riches.
6 To Saptagu the sage, the holy-minded, to him, Brihaspati, the
song approaches,
Angiras* Son who must be met with homage: vouchsafe us
mighty and resplendent riches, „
7 My lauds, like envoys, craving loviug-kindness, go forth to
Indra with their strong entreaty,
Moving his heart and uttered by my spirit: vouchsafe ns
mighty and resplendent riches.
Vaikuntha is said to mean son of VikunfcM, an Asurl or female demon who
was allowed by Indra to become his second mother.
2 Wealth; S&yana gives another interpretation :—* (We know thee to be)
well armed,’etc,—-WiV\ . /: /*, ■■ /■■•if seas: regarded as the store¬
houses of jewels. ‘ il-i the four oceans,’ — [applied to
Indra] Wilson. "
8 Brihaspati: according to the Scholiast meaning Saptagu, * the lord of
much (praise)/—Wilson. According to others, the God Brihaspati called
Saptagu as being drawn by seven oxen : ‘ der fahrt mit sieben Rindern *—
Grassmann. Angiras ’ Son : meaning apparently Brihaspati as especially loved
and honoured by Angiras and his descendants. See VI. 73. 1. i
THE RIQVEDA .
HYMN 48 .]
449
8 Grant us the boon for which I pray, 0 Indra, a spacious home
unmatched among the people.
To this may Heaven and Earth accord approval: vouchsafe us
mighty and resplendent riches.
HYMN XLVIII. Indra Vaikuntha.
I was the first possessor of all precious gear: the wealth of
every man I win and gather up.
On me as on a Father living creatures call: I deal enjoyment
to the man who offers gifts.
2 I, Indra, am Athar van’s stay and firm support: I brought forth
kine to Trita from the Dragon’s grasp.
I stripped the Dasyus of their manly might,’'and gave the
cattle-stalls toMa*»**?vu,n an ^ Dadhyach.
3 natn Tvashtar forged the iron thunderbolt: in me the
Gods have centred intellectual power.
My sheen is like the Sun’s insufferably bright: men honour
me as Lord for past and future deeds.
4 I won myself these herds of cattle, steeds and kine, and gold
in ample store, with my destructive bolt.
I give full many a thousand to the worshipper, what time the
Somas and the lauds have made me glad.
5 Indra am I; none ever wins my wealth from me: never at
any time am I a thrall to death.
Pressing the Soma, ask riches from me alone; ye, Pfirus, in
my friendship shall not suffer harm.
6 These, breathing loud in fury, two and two, who caused Indra
to bring his bolt of thunder to the fray,
The challengers, I struck with deadly weapon down: firm
stand what words the God speaks to his woi'shippers.
8 Unmatched : azam am: * not held in common.*—Wilson.
In^ra Vaikuntha is the Riski of this hymn, which is a self-laudatory reply
to Saptagu in Hymn XLVII.
2 Atharvan is the name of the priest who first obtained fire and offered
Soma and prayers to the Gods. See I. 80. 16, and 83, 5. The Dragon is ap¬
parently Ahi or Vritra. * I generated the waters above the cloud for the sake
of Trita.*—Wilson. Mdtarisvan and Dadhyach: or, according to S&yana,
f M&tarisvan’s son Dadhyach.*
5 Ye, Ptirus: 1 0 men.*—Wilson.
6 These: who these were is uncertain. Two and tiuo: probably the war¬
rior who fights on the chariot and the charioteer.—-Ludwig. The literal trans¬
lation of the last half-line of the stanza appears to be :— 4 the non-worshipper
speaking firm words to worshippers ; dnamasyuh , he who has no other to re¬
verence, being Indra, whose promise of victory to his worshippers is never
broken.*—Ludwig.
29
m TBB HYMNS OH [BOOK X
7 This One by stronger might I conquered singly; yea, also two :
shall three prevail against me?
Like many sheaves upon the floor I thrash them. Plow can
my foes, the Indraless, revile me ?
B Against the Gungus I made Atithigva strong, and kept him
mid the folk like Vritra-conquering strength,
When I won glory in the great • foe-slaying fight, in battle
where Karanja fell, and Parnaya.
9 With food for mine enjoyment S&pya Nami came: he joined
me as a friend of old in search of kine.
As I bestowed^ on him an arrow for the fight I made him
worthy ,-pf the^bn^^id hymn of praise.
10 One of the two hath SoinaTs®^^^ the Herdsman with
the hone <sbows forth the other.
He, fain to fight the Bull whose horns were sharpeneetTT^^
fettered in the demon’s ample region.
11 I, as a God, ne’er violate the statutes of Gods, of Yasus, Em
* driyas, Adityas.
These Gods have formed me for auspicious vigour, unconquer¬
ed ian<d invincible for ever.
HYMN XLIX. Indra Vaikuntha.
I have enriched the singer with surpassing wealth; I have al¬
lowed the holy hymn to strengthen me.
T, furtherer of him who offers sacrifice, have conquered in each
fight the men who worship not.
7 This One: or, this one thing, that is, * the primordial substance or unit
out of which the universe was developed/—Wallis, Cosmology of the Myvecla,
p. 58.
8 Against the Gungus: or, to aid the Gungus, as S&yaua explains. Who
these people were is uncertain. Atithigva: Divoddsa, son of Atithigu, accord¬
ing to Sftyana. See Yol. I., Index. Karanja ..and Parnaya,: apparently
tree-demons ; see I. 58. 8.
9 Sdpya: a family name of Indra’s friend Nam!, who in VI. 20. 6 is called
-Sayya’s son.
10 One of the two: the Moon. The Herdsman: Indra. With the hone:
of Dadhyacli. See I. 84. 13. The other ,* Vritra, He: Yritra. The Bull:
Indra, The demon's ample region: mid-air, which was then dominated by the
Druh or malignant spirit of drought. I follow Prof, Ludwig’s interpretation
of this obscure stanza which is evidently an interpolation motived by the
mention of Dadhyach in stanza 2. For a somewhat different interpretation,
see Hillebr&ndt, V. M., I. 337.
11 Budriyas: the Maruts, sons of Rudra.
Indra Yaikuntha is the Rishi also.
HYMN 49.] THE MOVED A. 451
2 The People of the heavens, the waters, and the earth haye
stablished me among the Gods with Indra’s name. .
I took unto myself the two swift vigorous Bays that speed on
divers paths, and the fierce bolt for strength,
3 With deadly blows I smote Atka for Kavi’s sake ; I guarded
Kutsa well with these my saving helps.
As Sushpa’s slayer I brandished the dart of death: I gave not
up the Aryan name to Dasyn foes.
4 Smadibha, Tugra, and the Yetasus I gave as prey to Kutsa,
father-like, to succour him.
I was a worthy King to rule the worshipper, when I gave Tuji
dear inviolable gifts.
5 I gave hp Mrigaya to Srutarvan as his prey because he ever
followed me and kept my laws.
For Ayn’s sake I caused Yesa to bend and bow, and into Sa-
vya’s hand delivered Padgribhi.
6 I, I crushed Navavastva of the lofty car, the Dasa, as the
Yritra-slayer kills the fiends;
When straightway on the region’s farthest edge I brought the
God who makes the lights to broaden and increase.
7 I travel round about borne onward in my might by the fleet-
footed dappled Horses of the Sun.
When man’s libation calls me to the robe of state I soon repel
the powerful Dasyu with my blows.
3 Atha; mentioned again in Hymn 99 of this Book. Kavi; the father of
India’s friend Usa^d.
4 Smadibha * or, as an adjective joined with Tugra, f with all his'followers/
See VI, 20. 5, where Vetasu and Tugra are mentioned as having been con¬
quered hy indra, and YI. 26. 4, where their names occur again together with
that of Tuji.
5 Mrigaya: a demon of the air. See IY. 16. 13, and^VIII. 3. 1,9. Srutarvan :
a prince whose liberality is lauded in VIII. 63. Ayu: sometimes spoken
of as a King favoured by Indra and at other times as conquered by him. See
Index. The name of Vesa does not occur again. Savya: the B-inhi of Hymns
51 _ 57 of Book I. Padgribhi: some demon or savage .enemy who is not
mentioned again.
.6 Navavdstm: see I. 36. 18, and VI. 20 . 11. Of the lofty car: or Bri-
hadratha, as a name of Navav&stva. The lights: the stars, or perhaps light
in general. In the former case the God would be Dyaus or Varuna, and in
the latter case Sdrya or the Sun. Ludwig.
7 The robe of state: apparently the milk which is the royal mantle where¬
with Soma is invested.
452 THK HYMNS OF [BOOK X
8 Stronger am I than Nahus, I who slew the seven : I glorified -
with might Yadu and Turva^n^_
' I brought another low, with strengtFT hent his strength : I
let the mighty nine-and-ninety wax in power.
■ 9 Bull over all the streams that flow along the earth, I took the
Seven Rivers as mine own domain.
I, gifted with great wisdom, spread the floods abroad : by war
I found for man the way to high success.
10 I set within these cows the white milk which no God, not even
Tvashtar’s self, had there deposited,—
Much-longed-for,’in the breasts, the udders of the kine, the
savoury sweets of meath, the milk and Soma juice. |
11 Even thus hath Indra Maghavan, truly bounteous, sped Gods
and men with mighty operation.
' The pious glorify all these thine exploits, Lord of Bay Cours¬
ers, Strong, and Self-resplendent.
HYMN L. Indra Vaikuntha.
I laud your Mighty One who joyeth in the juice, him who is
shared by all men, who created all ;
Indra, whose conquering strength is powerful in war, whose
fame and manly vigour Heaven and Earth revere.
2 He with his friend is active, lauded, good to man, Indra who
must be glorified by one like me.
Hero, Lord of the brave, all cars are thy delight, warring with J
Vritra, or for waters, or for spoil. -
3 Who are the men whom thou wilt further, Indra, who strive
to win thy bliss allied with riches ? :
Who urged thee forward to exert thy pow,er divine, to valour,
in the war for waters on their fields 1 ,
8 Stronger am I than Nahus: ndhusho ndhushtarah ; literally, more Nahus
than Nahus ; I out-Nahus Nahus, a King who contended with Indra ; ‘lam
nearer than the neighbour/ according to Roth whom Graasmann follows.
' I am the especial bond of bonds/—Wilson. I follow Ludwig’s interpretation.
I who slew the seven : the seven, perhaps, are the chief of the demons des¬
troyed by Indra. Ludwig takes saptaM to mean f seven times’:—‘ I am
seven times stronger than Nahus.* Another: whom, is uncertain. Wax in
power: until they became worthy antagonists. * I have demolished ninety
and-nine powerful (foes).’—Wilson. ,'
10 Milk and Soma juice: sweet ambrosial rain; the Jcine being the teeming -
clouds. ;;
11 In this stanza Indra as Rishi addresses himself as the deity of the hymn. /
2 His friend: his constant companion, the thunderbolt. /|
3 Allied with riches: the happiness which Indra sends being given in •'%
return for costly sacrificial offerings. §
HYMN 51.] THE RIGVEEA, 453
4 Thou, Indra, through the holy prayer art mighty, worthy of
sacrifice at all libations.
In every fight thou castest heroes on the ground : thou art the
noblest song, O Lord of all the folk.
5 Help now, as Highest, those who toil at sacrifice: well do the
people know thy great protecting might.
Thou shalt be Everlasting, Giver of success : yea, on all these
libations thou bestowest strength.
6 All these libations thou makest effectual, of which thou art
thyself supporter, Son of Power.
Therefore thy vessel is to be esteemed the best, sacrifice, holy
text, prayer, and exalted speech. •
7 They who with flowing Soma pray to thee, CTSage, to pour on
them thy gifts of opulence and wealth,
May they come forw^*»<3, through their spirit, on the path of
bliss, in the wild joy of Soma juice effused.
HYMN LI. Agni. Gods.
Larue was that covering, and firm of texture, folded wherein
thou enteredst the waters.
One Deity alone, O Jatavedas Agni, saw all thy forms in sun¬
dry places.
2 What God hath seen me % Who of all their number clearly be¬
held my forms in many places *1
Where lie, then, all the sacred logs of Agni that lead him God-
ward, Yaruna and Mitra 1
3 In many places, Agni J&tavedas, we sought thee hidden in the
plants and waters.
Then Yama marked thee, God of wondrous splendour! effulgent
from thy ten/old secret dwelling.
4 Song : mdntrah : subject of thy worshippers* songs of praise.
6 Vessel: pdtram: f protection/—Wilson,
The legend says that Agni, fearing to share the fate of his three elder
brothers who had perished in the service of the Gods, fled away and hid
himself in the waters. The Gods discovered him and persuaded him to
return to his sacred duties.
Stanzas 1, 3, 5, 7, 9 are spoken by the Gods, and 2, 4, 6, 8 by Agni.
1 He must have been very well wrapped up, the Gods ironically say, or the
water would have extinguished him.—Ludwig. Forms: literally, * bodies.*
2 Sacred logs : pieces of Sami and Asvattha wood, from which alone the
sacrificial fire is produced. Others explain samidhah by e flames.*
3 Thy tenfold secret dwelling : according to S&yana, * the three worlds,—
heaven, mid-air, earth ; three divinities, Agni, V&yu, Aditya; the waters,
the shrubs, the trees, and the bodies of living beings.*—Wilson. The mean¬
ing appears to be, as Ludwig conjectures, that Yama knew that Agni would
appear again from the fire-sticks worked by the fingers of both hands.
m TEE E7MNS OF [BOOK X
4 I fled id fear from sacrificial worship, Yanina* lest the Gods
should thus engage me.
Thus were rriy fork's laid down in many places. This, as my
goal, I Agni saw before me.
5 Come; man; is pious and would fain d!o worship; he waits pre¬
pared : in gloom thou, Agni, dwellest.
Make pathways 1 leading God-ward clear and easy, and bear ob-
lations with a kindly spirit.
6 This goal mine elder brothers erst selected, as he who drives a
car the way to travel.
So, Yanina, I fled afar through terror, as flies the wild-bull
from an archer’s bowstring.
*t yife give thee life.junwasting, J&tavedas, so that, employed,
thou never shalt be injured'* ___
So, nobly born 1 shalt thou with kindly-c^xrit bear to the Gods
their share of men’s oblations. -
8 Grant me the first oblations and the latter, entire, my force¬
ful share i>f holy presents,
The soul of plants, the fatness of the waters, and let there be
long life, ye Gods, to Agni.
9 Thine be the first ablations and the latter, entire, thy forceful
shares of holy presents.
Let all this sacrifice be thine* 0 Agni, and let the world’s four
regions bow before thee.
HYMN LII. Gods.
. iNSTBtroT me, all ye Gods, how I, elected your Priest, must
seat me here, and how address you# *
Instruct me how to deal to each his portion, and by what path
to bring you man’s oblation.
2 I sit as Priest most skilled in sacrificing: the Maruts and all
Deities impel me.
Asvinsj each day yours is the Adbvaryus’ duty: Brahman and
wood are here : ’tis yours to offer.
8 The first oUatims and the latter: or the Pray&jas and the Anuy&jas, the
former being texts and oblations forming part of the introductory ceremony
at a Soma sacrifice, and the latter the secondary or final offerings. Foreqful
share: the potent concentrated portion. The fatness: ghritam: ghi, clarified
butter,
1 Agni, having been elected Oblation-bearer, asks the Gods to instruct
him in his duties.
HYMN 53.] THE RIG VEDA. 455
3 Who is this Priest ? Is he the Priest of Y&ma ? On whom is
thrust this God-appointed honour?
He springs to life each month, each day that passes; so Gods
have made him their oblation-bearer.
4 The Gods have made me bearer of oblations, who slipped away
and passed through many troubles.
Wise Agni shall ordain for us the worship, whether five-wayed,
threefold, or seven-threaded.
5 So will I win you strength and life for ever, 0 Gods, that I
may give you room and freedom.
To Indies arms would I consign the thunder; in all these
- battles shall he then be victor. *
6 The Deities, three thousand and three hundred and thirty-
nine, have served and honoured Agni,
Strewn sacred grass, anointed him with butter, and seated
him as Priest, the Gods 5 Invoker.
HYMN LIII. Agni Sauchika. Gods.
He hath arrived, he whom we sought with longing, who skil¬
led in sacrifice well knows its courses.
Let him discharge his sacrificial duties : let him sit down as
Friend who was before us.
2 Best Priest, he hath been won by being seated, for he hath
looked on the well-ordered viands.
Come, let us worship Gods who must be worshipped, and
pouring oil, laud those who should be lauded.
3 The first line is spoken by some God who doubts Agni’s competence. Is
he the Priest of YamaJ: can he convey offerings to the Blest in the realms of
the God of the departed ? In the second half of the first line I follow Lud¬
wig, but the meaning is uncertain. The second line is the answer of another
God. Each month , each day: the Pitriyajfta, or sacrifice to the Fathers, is
offered monthly, and the Agnihotra f or oblation to Agni and the Gods, daily#
These comprehend all other periodical rites.
4 The first line is spoken by Agni. Slipped away; see the preceding hymn.
The second line is what the Gods said. Phe-wayed; consisting of five courses
or parts, see X. 124. 1. Threefold: consisting of the three daily Soma-libations,
see X. 124. 1. Seven-threaded: performed by seven priests. See X. 124. 1.
Stanza 5 is spoken by Agni. Stanza 6 is the poet’s conclusion.
For an explanation of the number of the Gods (33 + 303 + 3003) see The
Hymns of the Atharva-veda^ X. 7. 13, note.
On Hymns 51—53 see Macdonell, J. B. A. S., January, 1894, pp, 11—22.
1 The Gods speak. Courses: or portions#
2 By being sealed ; c by his seat (at the altar),’—Wilson.
[BOOK X.
456 TEE HYMNS OF
3 Now hath he made the feast of Gods effective : now have we
found the secret tongue of worship.
Now hath he come, sweet, robed in vital vigour, and made our
calling on the Gods effective.
4 This prelude of my speech I now will utter, whereby we Gods
may quell our Asura foemen.
Eaters of strengthening food who merit worship, 0 ye Five
Tribes, be pleased with mine oblation.
5 May the Five Tribes be pleased with mine oblation, and the
Cow's Sons and all who merit worship.
From earthly trouble may the earth protect us, and air’s mid
realm frpm woe that comes from heaven.
6 Spinning the thread, follow the region’s splendid light: guard
thou the pathways well which wisdom hath prepared.
Weave ye the knotless labour of the bards who sing : be Manu
thou, and bring the Heavenly People forth.
7 Lovers ef Soma, bind the chariot traces fast: set ye the reins
in order and embellish them.
Bring hitherward the car with seats where eight may sit,
whereon the Gods have brought the treasure that we love.
8 Here flows Asmanvat!: hold fast each other, keep yourselves
up, and pass, my friends, the river.
There let us leave the Powers that brought no profit, and
cross the flood to Powers that are auspicious.
9 Tvashtar, most deft of workmen, knew each magic art, bring¬
ing most blessed bowls that hold the drink of Gods.
His axe, wrought of good metal, he is sharpening now, where¬
with the radiant Brahmanaspati will cut.
3 Tongue of worship: Agni, by whose fiery tongues the Gods drink libations.
4 Agni speaks, Asura foemen: the Asuras in the later hymns of the Veda
are evil spirits in perpetual hostility with the Gods, not to be confounded with
the great celestial Asuras, the chiefs of the Gods, nor with the B&kshasas, de¬
mons or ogres, who disturb the sacrifices of men.
5 The Five Tribes : according to some, says Y&ska, * the Gandharvas, gods,
Fathers, Asuras, and B&kshasas.’ See Muir, 0. S. Texts , I. 177. But the five
Aryan tribes may be intended. The Cow’s Sons: the Maruts, children of
Prisni. Von Both explains gdjdtdh as ‘horn in the starry heaven.’ See VII.
35. 14.
6 The Gods apeak. The region’s splendid light: the Sun. Weave ye: flames
of Agni. Assist the singer in his holy task and let there be no difficulties
in his way.
7 This stanza appears to begin a new hymn, made up of fragments. Accord¬
ing to S&yana it is spoken by the Gods to one another.
8 A smanvati: or, the stony stream. See The Hymns of the Atharva-veda,
XII. 2. 26,
9 Will cut: perhaps, will cut and destroy demons j but the meaning is
uncertain.
HYMN 54.] THE RIQVEHA. 45?
10 Now, 0 ye Sapient Ones, make ye the axes sharp wherewith
ye fashion bowls to hold the Amrita.
Knowing the secret places make ye ready that whereby the
Gods have gotten immortality.
11 Ye with a secret tongue and dark intention laid the maiden
deep within, the calf within the mouth.
They evermore are near us with their gracious help : successful
is the song that strives for victory.
HYMN LIY. Indra.
I sing thy fame that, Maghavan, through thy greatness the
heaveus and earth invoked thee in their terror,
Thou, aiding Gods, didst quell the power of D&sas, what time
thou holpest many a race, 0 Indra.
2 When thou wast roaming, waxen strong in body, telling thy
might, Indra, among the people,
All that men called thy battles was illusion : no foe hast thou
to-day, nor erst hast found one.
3 Who are the Bishis, then, who comprehended before our time
the bounds of all thy greatness 1
For from thy body thou hast generated at the same time the
Mother and the Father.
4 Thou, Mighty Steer, hast four supremest natures, Asura
natures that may ne'er be injured.
All these, 0 Maghavan, thou surely knowest, wherewith thou
hast performed thy great achievements.
5 Thou hast all treasures in thy sole possession, treasures made
manifest and treasures hidden.
' r ♦ ”' 11 . .. ..'
10 0 ye Sapient Ones: ye Ribhus. That; perhaps Amrita or celestial Soma
juice. Cl I. 20. 6; 110. 3.
11 The first line is obscure. ' (The Maruts) placed a female in the envelop¬
ing hide {of a dead cow), and a calf in the mouth (of a dead cow).’—Wilson.
According to this interpretation the miracle ascribed to them would somewhat
resemble that mentioned in X. 110. 8. See Bergaigne, La Religion Vddiquc,
II. 27. The first half of the second line is hard to construe. Wilson para¬
phrases the line :— f daily the generous (fraternity of the Ribhus) offers suita¬
ble praises (to the gods), granting victory over our foes.’ Prof, G-eldner takes
k&ra, against the Pada text, as a locative, and renders the last half-line to
the following effect:— 3 4 ‘May he (the sacrificer), when he wishes to win, gain
the victory in the race.*
3 The question is rhetorical. The great Rishis of the olden time could not
comprehend thy greatness, much less can we comprehend it.
The Mother and the Father : Earth and Heaven, parents of all. See M.
Muller, India , What can it Teach us ?, p. 161.
4 A sura : divine, with a vague sense of supreme grandeur.
4S$ THE HYMNS OF [BOOH X
Defer net thou, 0 Maghavan, my longing: thou art Director,
Indra, thou art Giver.
6 To him who set the light in things of splendour, and with all
sweetness blent essential sweetuess,
To Indra hath this welcome hymn that strengthens been
uttered by the votary Brihaduktlia.
HYMN LV. Indra.
Far is that secret name by which, in terror, the worlds invoked
thee and thou gavest vigour.
The earth and heaven thou settest near each other, and, Ma¬
ghavan, ^nadest bright thy Brother’s Children.
2 Great is that secret name and far-extending, whereby thou
madest all that is and shall' be.
The Five Tribes whom he loveth well have entered the light
he loveth that was made aforetime.
3 He filled the .heavens and earth and all between them, Gods
five times sevenfold in their proper seasons.
With four-and-thirty lights he looks around him, lights of one
colour though their ways are divers.
.4 As first among the lights, 0 Dawn, thou shonest, whereby thou
broughtest forth the Stay of Increase,
Great art thou, matchless is thine Asura nature, who, high
above, art kin to those beneath thee.
5 The old hath waked the young Moon from his slumber who
runs his circling course with many round him.
6 Who set the light: the first essential light.
X Far is that secret name: thou art not present with us now. In terror *
terrified by Yritra. Thy Brothers Children: according to S&yana, Indra’s
brother is Parj any a, the God of the rain-cloud, and his children are the gath¬
ered waters. Varuna and his star.'- - _1 - ’ 11 ■■ided.—Ludwig.
3 Gods Jive times sevenfold: ‘ It ■ ■ ■ ■ . ■ that the original Gods
were the constellations/—Ludwig. According to Sclyana, the five orders of
beings and the classes of seven; that is, Gods, men, Fathers and R&kshasas,
and the seven troops of Maruts, the seven rays of the Sun, the seven senses,
etc. The four-and-thirty lights: are probably the suu, moon, and five planets,
and the twenty-seven lunar asterisms or mansions of the moon. According
to Sdyana, the four-and-thirty are eight Vasus, eleven Itudras, twelve Adifcyas,
Praj&patr, Vashatk&ra, and Virftj,
# 4 The Stay of increase: that which is the p ■ r 1 lf .1 1 ■ ..' • ** ’*1 sub¬
sistence; according to S.tyana, the Sun. A: 1 ' ‘ ■ : art
allied and connected with men as provider of their food. The second line is
difficult, a"d ‘iterpreted by others.
5 S4yar - ■ - ■ -tanza differently, making Indra, identified with.
Time, the ■ . ■ I .' . Ludwig’s interpretation (Commentary, IX, p. 203)
which seems to be nearer to the sense of the words, and is simpler and more
rational. With many round him: stars of the asterisms through which he passes.
BYMB 56 .] TBE RIQVEDA. m
Behold the Gods’ high wisdom in its greatness : he who died
yesterday to-day is living,
6 Strong is the Red Bird in his strength, great Hero, who from
of old hath had no nest to dwell in.
That which he knows is truth and never idle: he wins and
gives the wealth desired of many.
7 Through these the Thunderer gained strong manly vigour,
through whom he waxed in power to smite down Vritra,—
Who through the might of Indra’s operation came forth as
Gods in course of Law and Order.
8 All-strong, performing works with bis companion All-marking,
rapid Victor, Curse-averter,
The Hero, waxing, after draughts of Soma, blew far from heav¬
en the Dasyus with his weapon.
HYMN LYI. Visvedevas,
Here is one light for thee, another yonder: enter the third and
be therewith united.
Uniting with a body be thou welcome, dear to the Gods in their
sublimest birth-place.
2 Bearing thy body, V&jin, may thy body afford us blessing and
thyself protection. .
Unswerving, stablish as it were in heaven thine own light as
the mighty Gods’ supporter.
3 Strong Steed art thou: go to the yearning Maidens with vigour,
happily go to heaven and praises:
6 The Red Bird: the Sun, with whom Indra is identified,
7 Through these: probably the stars are intended.- ‘(Accompanied) by
these Marufcs/—Wilson.
8 Bis companion: the thunderbolt.
* The ruy'itic-a'i union of the Fathers with the rays of light is the funda¬
mental i-M.ii underlying the abstruse allusions’ of this funeral hymn. ‘The
poet bids the deceased" man unite himself with the beams of the heavenly
light he takes occasion to celebrate the power and greatness of the Fathers,
to whom the spirit of the departed is journeying; and ends with a statement
of the success of the journey for which he has prayed.’ See Wallis, Cos¬
mology of the Rigveda i pp. 72, 73.
1 One light: the earthly fire of the funeral pile. Another: in the firma¬
ment. The third: the light in the highest region above the firmament. A
body : a new body after cremation. Their sublimest birth-place: the Sun.
2 Vdjm: apparently the name of the deceased, the son of Brihaduktha
the Bishi of the hymn. The word means originally < strong, strong steed’
as in stanza 3.
3 The yearning Maidens; perhaps the Dawns ; but the meaning of suvenfh
is uncertain. To heaven and praises ; ‘ to the (land of) praise, and to the
sky.’—Wallis.
460
THE HYMNS OF [BOOK X ,
Ply happily to the Gods with easy passage, according to the
first and faithful statutes.
4 Part of their grandeur have the Fathers also gained: the
Gods have seated mental power in them as Gods.
They have embraced within themselves all energies, which,
issuing forth, again into their bodies pass.
5 They strode through all the region with victorious might, es*
tablishing the old immeasurable laws.
They compassed in their bodies all existing things, and stream¬
ed forth offspring in many successive forms.
6 In two ways have the sons established in his place the Asura
who finds the light ; by the third act,
As fathers, they have set their heritage on earth, their off¬
spring, as a thread continuously spun out.
7 As in a ship through billows, so through regions of air, with
blessings, through all toils and troubles
Hath Brihaduktha brought his seed with glory, and placed it
here and in the realms beyond us.
HYMN LYII. . Vkvedevas.
Let us not, Indra, leave the path, the Soma-presser’s sacrifice :
Let no malignity dwell with us.
2 May we obtain, completely wrought, the thread spun out to
reach the Gods,
That perfecteth the sacrifice.
4 Of their grandeur: of the greatness of the Gods.
5 Establishing the old immeasurable laios : or, in accordance with the more
generally received interpretation of dhdmdni here, ‘ measuring ancient
stations never measured out.’
wa y s •* i n heaven and on earth. The sons: explained by S&yana
as the Angirases, sons of Aditya. The Fathers in general appear to be in¬
tended. ^ The Asura: Agni. The third act: or third sacred duty, that of
continuing their family; religious study and sacrifice being the first and
second.—S&yana.
7 Placed it here and in the realm beyond us: established his offspring in
heavenly regions as well as here upon earth.
Mr Wallis, from, whose translation I have borrowed, remarks:—‘ The in¬
terpretation of one or two expressions is uncertain ; the general sense is
clear, i he rays of light are here the bodies of the fathers, which emanate
±10D vi 6 assume the forms of all things on the earth and of the later
sacrincera, the descendants of the fathers, and again return to their birth-
place^m the sky from which they had extended themselves.’— Cosmology of
For Prof. Max Muller’s translation of Hymns 57-60, with the legend found-
IX., l P 8°e\ pp m 42 ™^. 465 Ple elucidative matter > Be ® Journal R. A, S„ Vol. II. Part
HYMN 58 .]
THE RWVEDA.
461
3 We call the spirit hither with the Soma of our parted sires,
Yea, with the Fathers’ holy hymns.
4 Thy spirit come to thee again for wisdom, energy, and life,
That thou mayst long behold the sun !
5 0 Fathers, may. the Heavenly Folk give us our spirit once again,
That we may be with those who live.
6 0 Soma, with the spirit still within us, blest with progeny,
May we be busied in thy law.
HYMH LYIII. Manas or Spirit.
Tiiy spirit, that went far away to Yama, to Vivas van’s Son,
We cause to come to thee again that thou mayst live and so¬
journ here.
2 Thy spirit, that went far away, that passed away to earth and
heaven,
We cause to come to thee again that thou mayst live and so¬
journ here.
3 Thy spirit, that went far away, away to the four-cornered earth,
We cause to come to thee again that thou mayst live and so¬
journ here.
4 Thy spirit, that went far away to the four quarters of the world,
We cause to come to thee again that thou mayst live and so¬
journ here.
5 Thy spirit, that went far away, away unto the billowy sea,
We cause to come to thee again that thou mayst live an cl so¬
journ here.
6 Thy spirit, that went far away to beams of light that flash and
flow,
We cause to pome to thee again that thou mayst live and so¬
journ here.
7 Thy spirit, that went far away, went to the waters and the
plants,
We cause to come to thee agaiu that thou mayst live and so¬
journ here.
8 Thy spirit, that went far away, that visited the Sun and Dawn,
We cause to come to thee again that thou mayst live and so¬
journ here.
3 The spirit: of the deceased whose obsequies are performed. Of our sires :
ndrdsanstna: explained as meaning, suited to man; that is to deified men,
the Fathers or Spirits of the Blest.
The hymn is an address to recall the fleeting spirit of a man at the point of
death.
7 Watci's . .plants; cf, X. 16. 3.
.402
TSB BYMNB OB
[BOOK
9 Tby spirit, that went far away, away to lofty mountain heights,
We cause to come to thee again that thou mayst live and so¬
journ here.
10 Thy spirit, that went far away into this All that lives and
moves,
We cause to come to thee again that thou mayst live and so¬
journ here.
11 Thy spirit, that went far away to distant realms beyond our ken,
We cause to come to thee again that thou mayst live and so¬
journ here.
12 Thy spirit, that went far away to all that is and is to be,
We cause £o eome to thee again that thou mayst live and
sojourn here.
LIX. Nirriti and Others.
His life hath been renewed and carried forward as two men,
car-borne, by the skilful driver.
Oue falls, then seeks the goal with quickened vigour. Let
Nirriti depart to distant places.
2 Here is the psalm for wealth, and food, in plenty : let us do
many deeds to bring us glory.
All these our doings shall delight the singer. Let Nirriti
depart to distant places.
3 May we o’erco.me our foes with acts of valour, as heaven is
over earth, hills over lowlands.
All these our deeds the singer hath considered. Let Nirriti
depart to distant places.
4 Give us not up as prey to death, 0 Soma: still let us look
upon the Sun arising.
Let our old age with passing days be kindly. Let Nirriti
depart to distant places.
5 0 Asunlti, keep the soul within us, and make the days we
have to live yet longer.
Grant that we still may look upon the sunlight : strengthen
thy body with the oil we bring thee.
1 Bis life: the life of Subandhu one of the Rishis of the hymn. Accord¬
ing to S&yana the first line is a prayer :—‘ May the life of Subanclhu be
augmented so as to be more lasting and newer/—Wilson. Subaudhu is not
mentioned in the text. Two men: the warrior and the charioteer. One falls:
S&yana explains differently ;—* he who falls (from life) increases (his) desire
to live.’—Wilson. Nirriti: the Goddess of death and destruction.
5 JswiUi: apparently the personification of a deity presiding over funerals.
It may be a name for Yama, or it may mean f guide to life,’ or f way to life,*
See Muir, 0 8, Texts, Y, 297, and Bergaigne, La Religion V4di(p<e } I. 96. ^
THE RIGVEHA.
HYMN 60 ,]
6 Give ns our sight again, 0 Asuniti, give us again our breath
and our enjoyment.,
Loug may we look upon the Sun uprising: 0 Anumati,
favour thou and bless us,
^ 7 May Earth restore to us our vital spirit, may Heaven the
Goddess and pud-air restore it.
May Soma give us once again our body, and Pusbau show
the Path of peace and comfort.
8 May both Worlds bless Subandhu, young Mothers of ever¬
lasting Law.
May Heaven and Earth uproot and sweep iniquity and shame
away : nor sin nor sorrow trouble thee.
9 Health-giving medicines descend sent down fft>m heaven m
, twos and threes, , _ ,,
Or wandering singly on the earth. May Heaven and Earth
uproot and sweep iniquity and shame away : nor sin nor
sorrow trouble thee. ,
-—10 Drive forward thou the wagon-ox, 0 Indra, which brought
wagon hither.
May Heavej^udJEar-th uproot and sweep iniquity and shame
away : nor sin nor sorrow trouble thee.
HYMN LX. 'Asam&ti and Others.
Bringing our homage we have come to one magnificent in
look.
Glorified of the mighty Gods ;
2 To Asamati, spring of gifts, lord of the brave, a radiant car,
The conqueror of Bhajeratha;
6 Ammati: a personification of the favour with which the Gods regard
the sacrifices and prayers of the pious. * Gracious (goddess)/—Wilson,
8 Iniquity and shame : rdpas^ according to Williams’s Dictionary means,
defect, fault, sin ; hurt, injury. In his Commentary on I. 69. 4, S&yapa
paraphrases rdpdnsi, the plural of the word, by bddhakdni rdJcshasdcttni, dis¬
turbing R&ksbasas, etc.
9 In twos and threes: according to Sftyana, in the persons of the two
Asvius and of the three Goddesses 114, Sarasvatt, and Bh&rati.
10 Ustnardnt must mean the wife of Usinara, chief of the. Usinaras who
are mentioned*in later times as living in Madhyadesa or the Midland country.
The meaning of the line is not obvious.
Stanzas 8, 9, 10, which Prof. Grassmann places in his Appendix, are of a
different character from that of the preceding part of the hymn, and seem
to be a separate song or fragment of a song,
2 Asamdti: according to S&yana, the name of a King. But the word is
more probably an adjective, as in star ' 5 'dtham, car, and signi¬
fying unequalled. Bhajeratha; it is : • this is the name of a
prince or of a country.
464 THE HYMNS OF f BOOK X
3 Who, when the spear hath armed his hand, or even weaponless
o’erthrows
Men strong as buffaloes in fight ;
4 Him in whose service flourishes Ikshv&ku, rich and dazzling-
bright
As the Five Tribes that are in heaven.
5 Indra, support the princely power of Bathaproshthas matched
by none,
Even as the Sun for all to see.
6 Thou for Agasfcya’s sister’s sons yokest thy pair of ruddy
steeds.
Thou trocfclest niggards under foot, all those, 0 King, who
brought no gifts.
7 This is the mother, this the sire, this one hath come to be
thy life.
What brings thee forth is even this. Now come, Subandhn, ..
get thee forth.
8 As with the leather thong they bind the chariot yoke to hold
it fast,
So have I held thy spirit fast, held it for life and not for
death, held it for thy security.
9 Even as this earth, the mighty earth, holds fast the monarchs
of the wood,
So have I held thy spirit fast, held it for life and not for death,
held it for thy security.
3 Who: AsamSti, according to S&yaua.
4 Ikskvdku: a prince or a people ; the name does not occur again in the
Rigveda. The Five Tribes: the deities regarded as f ■■ r .t r vr -I -
ling to the five tribes on earth, in the same man 1 : : ■- ■? ■
land of the Aryans have their counterparts in heaven. See Muir, 0. S. Texts,
I. p. 177. S&yana explains differently :—‘(so that) the five orders of men
(are as happy) as if they were in heaven.’—Wilson.
5 Rathaproshthas: the family of the prince, Asam&ti or another, whose praises
the poet celebrates.
6 Agastya's sister's sons: Bandhu and his brothers, the Rishis of the hymn.
Stanzas 1—6 have no apparent connexion with the six stanzas that follow.
7 This: Agni, according to S&yana. The speaker probably means him¬
self.—Ludwig. Subandliu seems to have been in a trance and apparently
dead. ‘ It is supposed that the brothers of Subandhu have a:l\r<v->o:l their
supplications to Agni, to restore him to life, and that he has come accord¬
ingly, being, as it were, his parent and begetter. Another interpretation
explains the terms literally as, Subandliu, your father, mother, and son,
have come to mourn your decease.’—Wilson.
8 So have I held: ‘so has Agni placed,’ according to S&yana,
HYMN 61.]
THE RIGVEDA.
465
10 Subandhu’s spirit I have brought from Yama, from Vivas-
veil’s Son,
Brought it for life and not for death, yea, brought it for
security.
11 The wind blows downward from on high, downward the Sun-
God sends his heat,
Downward the milch-cow pours her milk : so downward go thy
pain and grief.
12 Felicitous is this mine hand, yet more felicitous is this.
This hand contains all healing balms, and this makes whole
with gentle touch.
HYMN LXI. " Visvedevas.
The welcome speaker in the storm of battle uttered with
might this prayer to win the Asvins,
When the most liberal God, for Paktha, rescued his parents,
and assailed the seven Rotars.
2 Chyav&na, purposing deceptive presents, with all ingredients,
made the altar ready.
Most sweet-voiced Tftrvayana poured oblations like floods of
widely fertilizing water.
11 Thy pain and grief ; 1 fcliy ain,’—Sayana.
12 More felicitous is this : my other hand, probably the right. With gentle
touch: with light friction, laying-on of hands, or hypnotizing passes.
This Hymn, as Ludwig observes, belongs to the most difficult, one might
almost say most hopeless, portions of the Rigveda. It is made up of several
parts which are in no intelligible connexion with one another.
1 According to the view taken by Pischel who has most carefully studied
and elaborately discuSsed the first three stanzas ( Vedische Studien, I. pp. 71—
77 ), they contain in brief the ancient story of Turvay&na, tbe young King
of the Pakthas, and Cbyavshia. Chyav&na, a favourite of the Asvins who
had restored him to youth (I. 116. 10, and 117. 13), intended to sacrifice to
them, hoping with their aid to conquer Tftrvay&na and his parents. But
Indra stays the sacrifice, drives the priests away, and enables Turvay&na who
had poured rich libations to him to gain the victory over his opponent.
The welcome speaker: Turvay&ua, whose words were welcome to the Gods.
To win the Asvins: ratidmm: not * addressed to Rudra,* but to the Asvins
who are called rw&drau in stanza 15, and, elsewhere, rudrtt and rudravartani.
The most liberal God: Indra. Paktha: King of the Pakthas (see VII. 18. 7),
that is, apparently, Tftrvay&na, who lias been mentioned in I. 53. 10, and VI.
18. 13, as especially aided by Indra. Seven Hotars ; the usual number of
Hotar priests employed at important sacrifices.
2 Deceptive presents : his intended sacrifice was displeasing to Indra, whom,
possibly, Chyav&na falsely pretended that he was about to worship. With
all ingredients: required for the preparation of the Soma juice. Poured
oblations: to Indra.
30
4615
THE HYMNS OF IBOOK X.
3 To bis oblations, swift as thought, ye burned, and welcomed
eagerly the prayers he offered.
With arrows in his hand the Very Mighty forced from him all
obedience of a servant.
4 I call on yon the Sons of Dyaus, the Asvins, that a dark cow
to my red kine he added.
Enjoy my sacrifice, come to my : viands, contented, not deceiv¬
ing expectation.
10 Uttering praise to suit the rite Navagvas came speedily to
win the damsel’s friendship.
They who approached the twice-strong stable's keeper, meed¬
less, wotfild milk the rocks that naught had shaken.
11 Swift was new friendship with the'maid : they quickly accept¬
ed it as genuine seed and bounty.
Milk which the cow Sabarduglia had yielded was the bright
heritage which to thee they offered.
12 When afterwards they woke and missed the cattle, the speaker
thus in joyful mood addressed them :
Matchless are singers through the Vasu’s nature; he bringeth
them all food and all possessions.
13 His followers then who dwelt in sundry places came and desired
to slay the son of Nrishad.
Resistless foe, he found the hidden treasure of Sushria multi¬
plied in numerous offspring.
3 To his oblations: to the offerings of ChyavAna. Ye: Asvins. The Very
Mighty: Indra, who threatened ChyavAna, and made him his obedient
servant.
4 The ltishi now prays to the Asvins on his own account, and asks for a
dark-coloured cow ns a reward. SAyana, whom Professors Ludwig and
Grassmami follow,.explains the second half of the first line more poetically :_
* When the dark night retires before the purple oxen (of the chariot of the
dawn).*—Wilson. * When the black sits among the red cows ; that is, while
it- is still dark, but the grey of morning is beginning to appear.’—Ludwig
5 I pass over stanzas 5—9, which contain an ancient legend, probably 0 the
germ of the later story of BrahmA or PmjApati'aml his daughter, concerning
two deities or powers of nature, male and female. See Appendix. 3 4 5 * * * * * 11 12 13
10 Navagvas: ‘ the Angirasas.'—' Wilson. The damsel's: RAyana says that
Prism may be meant. Perhaps SnramA is intended. The twice-strong stable’&
keeper: the P»ni or Panis who kept the stolen cows or vanished rays of light
concealed. Meedless: as the Panis refused to give up the cows. Would milk
the rocks: would force from the rocky prison the meed or honorarium which
they deserved in the shape of the cows.
11 SabardvyM: ‘neotar-yielding;’ the general name of cows milked at
sacrifices. It Imh to thee they offered: which the Angirases offered to Indra
12 The Vasu is Indra.
13 The ton of Nrishad: Ndrehada, usually a patronymic of Kanva but
said to be m this place the name of a certain demon. Tlesistless foe ** Indra
THE RIQYEDA,
HYMN 61J
4sr
14 Thou, called Effulgence, in whose threefold dwelling, as in the
light of heaven, the Gods are sitting,
Thou who art called Agui or JfUavedas, Priest, hear us, guile¬
less Priest of holy worship.
15 And, Indra, bring, that I may laud and serve them, those
Two resplendent glorious N&satyas,
Blithe, bounteous, man-like, to the sacrihcer, honoured among
our men with offered viands.
16 This King is praised and honoured as Ordainer: himself the
bridge, the Sage speeds o’er the waters.
He hath stirred up Kakshivan, stirred up Agui, as the steed’s
swift wheel di'ives the felly onward. *
17 Yaitarana, doubly kinsman, sacrificer, shall milk the cow who
ne’er hath calved, Sabardhu,
When I encompass Varuna and Mifcra with lauds, and Arya
man in safest shelter.
18 Their kin, the Prince in heaven, thy nearest kinsman, turning
his thought to thee thus speaks in kindness :
This is our highest bond: I am his offspring. How many
others came ere I succeeded ?
19 Here is my kinship, here the place I dwell in ; these are my
Gods; I in full strength am present.
Twice-born am I, the first-born Son of Order: the Cow milked
this when first she bad her being.
34 Here begins another part of the hymn. Agui is addressed. Effulgence;
identified with the Sun. Threefold dwelling: earth, firmament, and heaven.
15 Man-Wee: as men reward one who institutes a sacrifice for their benefit.
36 This King: Sfirya, the Sun-God. ‘This royal Soma/—Wilson. Him¬
self the bridge; the "long beams of light form the bridge by which Sfirya
passes over the waters of the firmament or sea of air. KaksMvdn : the cele¬
brated Rishi. See Vol. I., Index.
17 Vaitarana: { (Agui), the conveyer (of all)/—Wilson. Agni is so called,
probably, as sacrificer for a priuce Vitar&na. Doubly kinsman: closely allied
to heaven and earth. Sabardhu: the Cow whose milk is used in sacrifice;
also called SabardughA as in stanza 11. According to Ludwig, the New Year
which has not yet distributed its treasures is meant.
18 Their kin : akin to Mitra, Varuna, aud Aryaman. The Prince; s&ri ;
Sfirya, the Sun-God. Thy nearest kinsman; Sfirya. I adopt Ludwig’s inter¬
pretation of nflhhdnHlishthah, which appears unintelligible as the name of the
son of Manu who was deprived of his inheritance by his father according to
the Yafur-veda, and by his brothers according to the Aitareya-Prdhmana.
But see Weber, Episches im V. Ritual t pp. 40f. This: Dyaus, How many
others; many Savltars (suns that introduce the new year) have been before
me.—Ludwig,
19 These are my Gods: ‘these are my resplendent (rays)/—-Wilson. Pro¬
bably the priests are intended.—Ludwig. The Cow; Aditi. Milked this;
milked forth this universe/—Wilson. Agni is the speaker uf this stauza.
468 THE HYMNS OF [BOOK X .
20 So mid these tribes he rests, the friendly envoy, borne on two
paths, refulgent, Lord of fuel.
When, like a line, the Babe springs up erectly, his Mother
* straight hath borne him strong to bless us.
21 Then went the milch-kiue forth to please the damsel, and for
the good o'f every man that liveth.
Hear us, 0 wealthy Lord; begin our worship. Thou hast
grown mighty through Asvaghna's virtues.
22 And take thou notice of us also, Indra, for ample riches, King
whose arm wields thunder \
Protect our wealthy nobles, guard our princes unmenaced near
thee, Lo?d of Tawny Coursers.
23. When he goes forth, ye Pair of Kings, for booty, speeding to
war and praise to please the singer,—
I was the dearest sage of those about him,—let him lead these
away and bring them safely.
24 Now for this noble man’s support and comfort, singing with
easy voice we thus implore thee:
Impetuous be his son and fleet his courser: and may I he his
priest to win him glory.
25 If, for our strength, the priest with adoration to win your friend*
ship made the laud accepted,
That laud shall be a branching road to virtue for every one to
whom the songs are suited.
26 Glorified thus, with holy hymns and homage :—Of noble race,
with Waters, God-attended—
May he enrich us for our prayers and praises : now can the cow
‘ be milked ; the path is open.
20 He: Agni. Two paths: from earfcli to heaven and from heaven to earth,
21 The reference in the first 1-’*" to the imprisoned cows and
Saranj£ (see stanza 10); but all allusions in this hymn are
more or less conjectural. Ludwig thinks that the reference may be to the act¬
ual milking of the sacrificial cows at the ceremony which this hymn accompa¬
nied. Wilson translates :—* The words of a desirable praise. of,a certain tran¬
quil person (X&bli&nedislitba), attain the prototype (Indra)' Asvaghna: pro¬
bably the patronymic of Vitarana.—Ludwig. See note on Vaifcarana in stanza
17. *
23 He: Asvaghna Vitarana. Ye Pair of Kings: Mitra and Varuna.
26 Glorified thus: that is, May Varuna glorified with song beginning, * Of
noble race, etc., ’ enrich us. Now can the cow he milked: it is now time for
the morning Agnihotram.—Ludwig.
Prof. Grassmann has banished this almost unintelligible hymn to his Appen¬
dix.
THE RTGYEDA.
469
HYMN 62.]
27 Be to ns, then, ye Gods who merit worship, be ye of one accord
our strong protection,
Who went on various ways and brought us vigour, ye who are
undeceivable explorers.
HYMN LXJI. Visvedevas, Etc.
Ye who, adorned with guerdon through the sacrifice, have won
you Indra’s friendship and eternal life,
Even to you be happiness, Angirases., Welcome the son of
Manu, ye who are most wise.
2 The Fathers, who drave forth the wealth in cattle, have in the
year’s course cleft Yala by Eternal Law : ^
A lengthened life be yours, 0 ye Angirases. Welcome the
son of Mann, ye who are most wise.
3 Ye raised the Sun to heaven by everlasting Law, and spread
broad earth, the Mother, out on every side.
Fair wealth of progeny be yours, Angirases. Welcome the
son of Manu, ye who are most wise.
4 This kinsman in your dwelling-place speaks pleasant words :
give ear to this, ye Bishis, children of the Gods.
High Brahman dignity be yours, Angirases. Welcome the
son of Manu, ye who are most wise.
5 Distinguished by their varied form, these Bishis have been
deeply moved.
These are the sons of Angiras: from Agni have they sprung
to life.
6 Distinguished by their varied form, they sprang from Agni,
from the sky.
Navagva and JDasagva, noblest Angiras, he giveth bounty
with the Gods.
7 With Indra for associate the priests have cleared the stable
full of steeds and kioe,
Giving to me a thousand with their eight-marked ears, they
gained renown among the Gods,
X The ton of Manu: N&bhftnedishtha M&nava. See X. 61. IS note.
2 The Fathers: the Angirases. Yala: the demon who stole the cows of
the Gods.
3 By everlasting Law: ‘ by means of your sacrifice/—Wilson.
4 This kinsman : or, this N&bhft, that is, N&bh&uedishtha.
5 Distinguished by their varied form ; or, Virfipas. See III. 53. 7.
6 From the $ky: or, from Dyaus. Noblest Angiras: Agni himself, accord¬
ing to S4yana. He is also called Navagva and Daaagva as these priestly names
or titles belong to or are closely connected with the Angirases.
7 With their rigid--marked ws: 1 . \ nded on their ears ; or per¬
haps, with slit c.m t , :‘. /ly/mf ‘f . ■' * 1 : , .. VI, 141.2.
470 THE HYMNS OF [BOOK^Xr
8 May this man’s sous be multiplied; like springing corn may
Manu grow,
Who gives at once in bounteous gift a thousand kiue, a
hundred steeds.
9 ISTo one attains to him, as though a man would grasp the
heights of heaven.
' S&varnya’s sacrificial meed hath broadened like an ample flood.
10 Yadu and Turva, too, have given two D&sas, well-disposed, to
serve,
Together with great store of kine.
11 Blest be the hamlet’s chief, most liberal Manu, and may his
bounty fival that of Surya.
May the Gods let Savavni’s life be lengthened, with whom,
unwearied, we have lived and prospered.
HYMN LX HI, Visvedevas.
May they who would assume kinship from far away, Vivasvan’s
generations, dearly loved of men,
Even the Gods who sit upon the sacred grass of Nahusha’s
son Yayati, bless and comfort us.
2 Eor worthy of obeisance, Gods, are all your names, worthy of
adoration and of sacrifice.
Ye who were born from waters, and from Aditi, and from the
earth, do ye here listen to my call.
3 I will rejoice in these Adityas for my weal, for whom the Mo¬
ther pours forth water rich in balm,
And Dyaus the Infinite, firm as a rock, sweet milk,—Gods act¬
ive, strong through lauds, whose might the Bull upholds.
8 Manu: here apparently the name of Savarni the prince whose munificence
is the subject of stanzas 8—XI. A thousand kine, a hundred steeds: ‘ kine 5 is
conjecburally supplied. ‘A thousand and a hundred horses.’—Wilson. ‘A
thousand times a hundred horses. 5 —Ludwig.
9 Sdvarnya here means S&varni.
10 Turva: equivalent to Turvasa ; a prince of the clan called after the
eponymu3 Turva. Ddsas: enslaved natives.
1 F' ' ' ■ *■. 5 .".onahip with us, and the duties of protection and aid which
Of. I. 109. 7, note. Vivasvdu's generations; S&yaua sup¬
plies a verb, and explains differently :—‘(support) the generations of (Manu
the son of) Vivasvat.’—Wilson. Yaydli: see I, 31. 17, and 108. 8, note,
2 From waters: the aerial waters, or intermediate region of air. Aditi; von
Roth understands Aditi here to mean ‘infinity,’ the boundlessness of
heaven as opposed to the limitation of earth. See Muir, 0. S. Texts, V. 39.
SAyana’s explanation is similar.
3 The Mother: Earth. Dyaus: Heaven. The Bull: the Sun, S4y«na
explains vyishubhardn as ‘ bringers of rain. 5
HYMN 63.]
THE RIG VEDA,
471
4 Looking on men, ne’er slumbering, they by their deserts at¬
tained as Gods to lofty immortality.
Borne on refulgent cars, sinless, with serpents’ powers, they
robe them, for our welfare, in the height of heaven.
5 Great Kings who bless us, who have come to sacrifice, who,
ne’er assailed, have set their mansion in the sky,— ^
These I invite with adoration and with hymns, mighty A.dityas,
Aditi, for happiness.
6 Who offereth. to you the laud that ye accept, 0 ye All-Gods of
Manu, many as ye are ?
Who, Mighty Ones, will prepare for you the sacrifice to bear
us over trouble to felicity ?
7 Ye to whom Manu, by seven priests, with kindled fire, offered
the first oblation with his heart and soul,
Vouchsafe us, ye Adityas, shelter free from fear, and make us
good and easy paths to happiness.
8 Wise Deities, who have dominion o’er the world, ye thinkers
over all that moves not and that moves,
Save us from uncommitted and committed sin, preserve us
from all sin to-day for happiness.
9 In battles we invoke Indra still swift to hear, and all the holy
Host of Heaven who bauish grief,
Agni, Mitra, and Varuna that we may gain, Dyaus, Bhaga,
Marnts, Prithivi for happiness :
10 Mightily-saving Earth, incomparable Heaven, the good guide
Aditi who gives secure defence.
The well-oared heavenly Ship that lets no waters in, free from
defect, will we ascend for happiness.
11 Bless us, all Holy Ones, that we may have your help, guard
and protect us from malignant injury,
With fruitful invocation may we call on you, Gods, who give
ear to us for grace, for happiness.
12 Keep all disease afar and sordid sacrifice, keep off the wicked
man’s malicious enmity.
Keep far away from us all hatred, 0 ye Gods, and give us
ample shelter for our happiness.
13 Untouched by any evil, every mortal thrives, and, following.
the Law, spreads in Ids progeny,
Whom ye with your good guidance, O Adityas, lead safely
through all his pain and grief to happiness.
4 With serpents' 1 powers: ‘of unsurpassable wisdom.’—Wilson.
10 The heavenly Ship; according to Sly ana, a metaphorical expression for
sacrifice.
472 TEE EYMNS OF [BOOK'X.
14 That which ye guard and grace in battle, 0 ye Gods, ye Ma-
ruts, where the prize is wealth, where heroes win,
That conquering Car, 0 Indra, that sets forth at dawn, that
never breaks, may we ascend for happiness.
15 Vouchsafe us blessing in our paths and desert tracts, blessing
in waters and in battle for the light;
Blessing upon the wombs that bring male children forth, and
blessing, 0 ye Maruts, for the gain of wealth.
16 The noblest Svasti with abundant riches, who comes to what
is good by distant pathway,—
May she at home and far away preserve us, and dwell with us
under the Gods' 1 protection.
17 Thus hath the thoughtful sage, the son of Plati, praised you,
0 Aditi and all Adityas.
Men are made rich by those who are Immortal: the Heavenly
Folk have been extolled by Gaya.
HYMN LXIV. Visvedevas.
What God, of those who hear, is he whose well-praised name we
may record in this our sacrifice ; and how ?
Who will be gracious? who of many give us bliss ? Who out
of all the Host will come to lend us aid ?
2 The will and thoughts within my breast exert their power :
they yearn with love, and fly to all the regions round.
None other Comforter is found save only these : iny longings
and my hopes are fixt upon the Gods.
3 To Narasaim and to Pushan I sing forth, to unconcealable
Agni kindled by the Gods;
To Sun and Moon, two Moons, to Yama in the heavens, to Trita,
Vata, Dawn, Night, and the Asvins Twain,*
4 How is the Sage extolled whom the loud singers praise ?
What voice, what hymn is used to laud Brihaspati?
May Aja-Ekapad with Rikvans swift to hear, and Ahi of the
Deep listen in to our call.
14 For happiness: svastrfyc, for happiness or welfare, recurs at the end of
all the stanzas from 3 to 14 inclusive.
16 Svasti: Patbyd Svasti, according to the Index; the Goddess of prosperity
and happiness.
17 The son of Plati: Gaya, the Jtishi of the hynm.
3 Unconcealable Agm .* ,©r, to the unconcealable (Savitar) and Agni. Two
Moons: New Moon and Null Moon.
4 Aja-Ekapdd: see VI. 60. 14. Rihvans * singers; minor deities who
attend and sing the praises of some superior God. Ahi of the Eeep : the great
Diagon of the depths of the aerial ocean ; Ahibudhnya. See VoJ. I,, Index.
HYMN 64.] THE RIG VEDA . 473
5 Aditi, to the birth of Daksha and the vow thou summonest the
Kings Mitra and Varuna.
With course unchecked, with many chariots Aryaman comes
with the seven priests to tribes of varied sort.
6 May all those vigorous Coursers listen to our cry, hearers of
invocation, speeding on their way ;
Winners of thousands where the priestly meed is won, who
gather of themselves great wealth in every race.
7 Bring ye Purandhi, bring V&yu who yokes his steeds, for
friendship bring ye Pusban with your songs of praise :
They with one mind, one thought attend the sacrifice, ui'ged
by the favouring aid of Savitar the God.
8 The thrice-seven wandering Rivers, yea, the mighty floods,
the forest trees, the mountains, Agui to our aid,
Krisiinu, Tisbya, archers to our gathering-place, and Rudra
strong amid the Rudras, we invoke.
9 Let the great Streams come hither with their mighty help,
Sindhu, Sarasvati, and Sarayu with waves.
Ye Goddess Floods, ye Mothers, animating all, promise us
water rich in fatness and in balm.
10 And let Brihaddiva, the Mother, hear our call, and Tvashtar,
Father, with the Goddesses and Fames.
Ribhukshan, Vaja, Bhaga, and Rathaspati, and the sweet
speech of him who labours guard us well 1
11 Pleasant to look on as a dwelling rich in food is the blest
favour of the Maruts, Rudra’s Sons.
May we be famed among the folk for wealth in kine, and ever
come to you, ye Gods, with sacred food.
5 Dakslm: meaning here the Sun, according to S&yana. Ludwig thinks
that the sacrificer, regarded as Daksha or Praj&pati, and said to be born again
through completion of his vow, is intended. In the second line alBo Aryaman
is considered by Skyana to be the Sun :—‘ Aryaman, whose course is not
hurried, the giver of delight to many, having seven ministering (rays) proceeds
in his multiform births/—Wilson.
6 Coursers ; the horses which bring the Gods to men’s sacrifices.
7 Purandhi: Plenty personified as a deity. Or ptlrandhim may be an ad¬
jective * the spirited, or liberal, Pushan/
8 Thrice-seven : tlie seven rivers of the land of the Aryans having their coun¬
terparts in heaven and in the firmament. Krisinu: the archer who guards
the heavenly Soma. Tishya: an asterism regarded as being in the form of
an arrow, and so here identified with Kris&uti.
10 Brihaddivd: a Goddess associated with IM, Sarasvati, and others.
Dames; the consorts of the Gods. Rathaspati: the God who presides over
chariots of war. Speech: or prayer. Who labours: at the sacrifice.
THE IIYMUS OF
in
[BOOK X,
12 The thought which ye, 0 Maruts, Indra, and ye Gods have
given to me, and ye Mitra and Varuna,—
Cause this to grow and swell like a milch-cow with milk. Will
ye not bear away my songs upon your car?
13 0 Maruts, do ye never, never recollect and call again to mind
this our relationship ?
When next we meet together at the central point, even there
shall Aditi confirm our brotherhood.
14 The Mothers, Heaven and Earth, those mighty Goddesses,
worthy of sacrifice, come with the race of Gods.
These Two^with their support uphold both Gods and men, and
with the Fathers pour the copious genial stream.
15 This invocation wins all good that we desire; Brihaspati, highly-
praised Aramati, are here,
Even where the stone that presses meath rings loudly out,
and where the sages make their voices heard with hymns.
16 Thus hath the sage, skilled in loud singers 5 duties, desiring
riches, yearning after treasure,
Gaya, the priestly singer, with his praises and hymns content¬
ed the Celestial People.
17 Thus hath the thoughtful sage, the son of Plati, praised you,
0 Aditi and all Adityas.
Men are made rich by those who are Immortal : the Heavenly
Folk have been extolled by Gaya.
HYMN LXY, Visvedevas.
May Agni, Indra, Mitra, Varuna consent, Aryaman, V&yu, Push-
A an, and Sarasvati,
Adityas, Maruts, Vishnu, Soma, lofty Sky, Ttudra, and Aditi,
and Brahmanaspati.
2 Indra and Agni, Hero-lords when Vritrafell, dwelling together,
speeding emulously on,
And Soma blent with oil, putting his greatness forth, have
with their power filled full the mighty firmament.
3 Skilled in the Law I lift the hymn of praise to these, Law-
strengtheners, unassailed, and great in majesty.
13 At the central point: the place of sacrifice.
14 With the Fathers: ‘ The fruitfulness of heaven and earth, which give
birth to gods and men, is described as produced by the fathers.’ See Wallis
Cosmology of the Rigveda , p. 72. '
15 Aramati: the Genius of Devotion,
17 The concluding stanza of Hymn 63 is repeated here,
•Hxao^srj ”
-xmrKTQTnvA.
475
These in their wondrcms bounty send the watery sea: may
they as kindly Friends send gifts to make us great.
4 They with their might have stayed Heaven, Earth, and Prithi-
vi, the Lord of Light, the firmament, the lustrous spheres.
Even as fleet-foot steeds who make their masters glad, the
princely Gods are praised, most bountiful to man.
5 Bring gifts to Mitra and to Varuna who, Lords of all, in spirit
never fail the worshipper*,
Whose statute shines on high through everlasting Law, whose
places of sure refuge are the heavens and earth.
6 The cow who yielding milk goes her appointed way hither to
us as leader of our holy rites,
Speaking aloud to Varuna and the worshipper, shall with
oblation serve Vivasv&n and the Gods.
7 The Gods whose tongue is Agni dwell in heaven, and sit, aid¬
ers of Law, reflecting, in the seat of Law.
They propped up heaven and then brought waters with their
might, got sacrifice and in a body made it fair.
8 Bom in the oldest time, the Parents dwelling round are shar¬
ers of one mansion in the home of Law.
Bound by their common vow Dyaus, IMthiv! stream forth the
moisture rich in oil to Varuna the Steer.
9 Parjanya, Vata, mighty, senders of the rain, Indra and Vayu,
Varuna, Mitra, Aryaman:
Wo call on Aditi, Adityas, and the Gods, those who are on
the earth, in waters, and in heaven.
10 Tvashtar and V&yu, those who count as Bibhus, both celestial
Hotar-priesJtys, and Dawn for happiness,
Winners of wealth, we call, and wise Brihaspati, destroyer of
our foes, and Soma Indra’s Friend.
11 They generated prayer, the cow, the horse, the plants, the
forest trees, the earth, the waters, and the hills.
3 The watery sea : the clouds and rain-
4 Prithivi: meaning here the region of mid-air.
5 Places of sure refuge: S4yana explains nddhast differently :— 3 4 5 6 7 8 upon whom
the two solicitous worlds remain dependent.’
6 The cow: who is milked at sacrifice. According to S4yana, thunder may
be meant, and by * milk * strength may be inteuded.
7 In a body: that is, personified, C£. X, 60. 9, note.
8 The Parents: Heaven and Earth.
10 Celestial Hutar-priests: see 1. 13. 8,
475
THE HYMJS8 VJf
IISVOK Jt,
These very bounteous Gods made the Sun mount to heaven,
and spread the righteous laws of Aryas o'er the land.
12 0 Asvins, ye delivered Bhujyu from distress, ye animated
Syava, Vadhrimati’s son.
To* Yimada ye brought his consort Kamadyfi, and gave his
lost Vishnftpu back to Visvaka.
13 Thunder, the lightning's daughter, Aja-Ekapad, heaven's bear¬
er, Sindhu, and the waters of the sea:
Hear all the .Gods my words, Sarasvati give ear together with
Purandhi and with Holy Thoughts.
14 With Holy Thoughts and with Purandhi may all Gods, know¬
ing the Law immortal, Manu's Holy Ones,
Boon-givers, favourers, finders of light, and Heaven, with gra¬
cious love accept my songs, my prayer, my hymn.
15 Immortal Gods have I, Yasishtha, lauded, Gods set on high
above all other beings.
May they this day grant us wide space and freedom : ye Gods,
preserve us evermore with blessings.
HYMN LXVI. Yisvedevaa.
I call the Gods of lofty glory for our w T eal, the makers of the
light, well-skilled in sacrifice;
Those who have waxen mightily, Masters of all wealth, Im¬
mortal, strengthening Law, the Gods whom Indra leads.
2 For the strong band of Maruts will we frame a hymn: the chiefs
shall bring forth sacrifice for Indra's troop,
Who, sent by Indra and advised by Varuna, have gotten for
themselves a share of Sfirya's light.
3 May Indra with the Yasus keep our dwelling safe, and Aditi
with Adityas lend us sure defence.
May the God Eudra with I he Eudras favour us, and Tvashtar
with the Dames further us to success.
4 Aditi, Heaven and Earth, the great eternal Law, Indra, Vishnu,
the Maruts,^and the lofty Sky.
We call upon Adityas, on the Gods, for help, on Vasus, Eudras,
Savitar of wondrous deeds.
12 These deeds of the Asvins are told in I. 16 and 17.
13 Aja-Ekapdd: see VI. 50. 14. Holy Thoughts: Devotions personified.
14 Manu's Holy Ones ; deities whom Manu worshipped,
15 Vasishtha: that is, a descendant of the great Rishi Vasishtha,
4 The names in the first line are in the nominative case and without a verb s
‘are invoked/ may he understood.
HYMN 66.3
THE RIG VEDA.
All
6 With Holy Thoughts Sarasv&n, firm-lawed Vanina, great V&yu,
Pushan, Vishnu, and the Asvins Twain,
Lords of all wealth, Immortal, furtberers of prayer, grant us
a triply-guarding refuge from distress.
6 Strong be the sacrifice, strong be the Holy Ones, strong the
preparers of oblation, strong the Gods.
Mighty be Heaven and Earth, true to eternal Law, strong be
Parjanya, strong be they who laud the Strong.
7 To win us strength I glorify the Mighty Twain, Agni and
Soma, Mighty Ones whom many laud.
May these vouchsafe ’ us shelter with a triple guard, these
whom the strong have served in worship of the Gods.
8 Potent, with firm-fixt laws, arranging sacrifice, visiting solemn
rites in splendour of the day,
Obeying Order, these whose priest is Agni, free from falsehood,
poured the waters out when Vritra died.
9 The Holy Ones engendered, for their several laws, the heavens
and earth, the waters, and the plants and trees.
They filled the firmament with heavenly light for help : the
Gods embodied Wish and made it beautiful.
10 May they who bear up heaven, zha Eibhus deft of hand, and
Vata and Parjanya of the thundering Bull,
The waters and the plants, promote the songs we sing: come
Bhaga, Rati, and the Vajins to my call.
11 Sindhu, the sea, the region, and the firmament, the thunder,
and the ocean, Aja-Ekapad,
The Dragon of the Deep, shall listen to my words, and all
the Deities and Princes shall give ear.
12 May we be yours, we men, to entertain the Gods : further
our sacrifice and give it full success,
Adityas, Rudras, Vasus, givers of good gifts, quicken the holy
hymns which we are singing now.
6 Strong: vrishan repeated in the way loved by some of the Vedic poets ;
e showerer of benefits/ according to Sdyana. The Gods ; meaning, says S&yana,
the priests.
9 Laws ; courses of action. Embodied Wish: gave a body to the wishes and
hopes of worshippers, and personified them in the same manner as sacrifice is
said to have been embodied and beautified in X. 65. 7.
10 Vdta and Parjanya of the thundering Bull: meaning the wind and storm
that attend the thunderous rain-cloud. Rati: divine Favour or Bounty.
Ydjirn : a class of divinities according to Sayana, See VII. 38. 7.
11 Aja~Ehapdd: see VI. 50. 14. Dragon of the Deep: Ahibudlxnya, See
VI. 40, 14.
THE HYMNS OF
473
[BOOK X,
13 1 follow with 3uccess upon the path of Law the two celestial
Hotars, Priests of oldest time.
We pray to him who dwelleth near, Guard of the Field, to all
Immortal Gods who never are remiss.
14 Vasia!>tha 5 s sons have raised their voices, like their sire, EishL
like praying to the Gods for happiness.
Like friendly-minded kinsmen, come at our desire, 0 Gods, and
shake down treasures on us from above.
15 Immortal Gods have I, Vasislitha, lauded, Gods set on high
above all other beings.
May they this day grant us wide space and freedom : ye Gods,
preserver us evermore with blessings.
HYMN LXVII. Biihaspati.
This holy hymn, sublime and seven-headed, sprung from eter¬
nal Law, our sire discovered.
Ayasya, friend of all men, hath engendered the fourth hymn
as he sang his laud to Indra.
2 Thinking aright, praising eternal Order, the sons of Dyaus the
Asura, those heroes,
Angirases, holding the rank of sages, first honoured sacrifice's
holy statute.
3 Girt by his friends who cried with swan-like voices, bursting
the stony barriers of the prison,
Brihaspati spake in thunder to the cattle, and uttered praise
and song when he had found them.
4 Apart from one, away from two above him, he drave the kine
that stood in bonds of falsehood.
Brihaspati, seeking light amid the darkness* drave forth the
bright cows : three he made apparent.
lUPiell “l Ag “ a ” d a ° COrdittg t0 SdWa - ^ ° f
15 Repeated from the preceding hymn.
T ^veri-headed: ha. V mg seven divisions. Accompanied by seven bands of
the Maruts, or having seven metres, according to Sdy an a. Our sire .- Anriras
Fourth : or, extending to all four sides, mighty. -anguas.
°?Y S o£ the ■'Wwases, representing metaphorically
the rays of light which had been stolen by the fiends of darkness. See I. 62. 1,
A Apart from one, away from two : the meaning is uncertain Perha™ „t
a distance from the earth, down from heaven and the firmment. Falsehood
the wickedness of the treacherous ranis. Three: heaven, firmament ati
HYMN 67.] THE RIGVEDA. 479
5 When he had cleft the lairs* and western castle, he cut off three
from him who held the waters.
Brihaspati discovered, while he thundered like Dyans, the
dawn, the Sun, the cow, the lightning.
6 As with a hand, so with his roaring Indra cleft Vala through,
the guardian of the cattle.
Seeking the milk-draught with sweat-shining comrades ho stole
the Pani’s kine and left him weeping.
7 He with bright faithful Friends, winners of booty, hath rent
the milker of the cows asunder.
Brihaspati with wild boars strong and mighty, sweating with
heat, hath gained a rich possession. v
8 They, longing for the kine, with faithful spirit incited with
their hymns the Lord of cattle.
Brihaspati freed the radiant cows with comrades self-yoked,
averting shame from one another.
9 In our assembly with auspicious praises exalting him who
roareth like a lion,
May we, in every fight where heroes conquer*, rejoice in strong
Brihaspati the Victor.
10 When he had won him every sort of booty and gone to heaven
and its most lofty mansions,
Men praised Brihaspati the Mighty, bringing the light within
their mouths from sundry places.
11 Fulfil the prayer that begs for vital vigour : aid in your wont¬
ed manner even the humble.
Let all our foes be turned and driven backward. Hear this,
0 Heaven and Earth, ye All-producers.
12 Indra with mighty strength hath cleft asunder the head of
Arbuda the watery monster,
Slain Ahi, and set free the Seven Rivers. 0 Heaven and Earth,
with all the Gods, protect us.
5 Western castle: this is obscure. Ludwig suggests that dpdchlm may mean
‘hostile’ or ‘detested.’ Three: heaven, firmnment, and earth. Him, who held
the waters: the demon Vala, who kept the rain, as well as the cows or rays of
light, imprisoned. The cow : the cattle ; the beams of light.
6 Comrades: his faithful friends the Maruts. Wild hoars: the strong fierce
Maruts ; according to S&yana, ‘bearers of excellent water.’
8 The Lord of cattle : Brihaspati, so called because he had released them.
10 The light: that is, the hymns of praise which will bring them the light
of help. The stanza is difficult.
12 The watery monster: the fiend who dominated the ocean of air. Ahi:
or, the Dragon, Vritra or his brother.
m THE HYMNS’ OF [BOOK X,
HYMN LXVIII. Brihaspati
Like birds who keep their watch, plashing in water, like the
loud voices of the thundering rain-cloud,
Like merry streamlets bursting from the mountain, thus to
Brihaspati our hymns have sounded.
2 The Son of Angiras, meeting the cattle, as Bhaga, brought in
Arvaman among us.
As Friend of men he decks the wife and husband : as for the
race, Brihaspati, nerve our coursers.
3 Brihaspati, having won them from the mountains, strewed
down, like barley out of winnowing-baskets,
The vigorous, wandering cows who aid the pious, desired of
all, of blameless form, well-coloured.
4 As the Sun dews with meath the seat of Order, and casts a
flaming meteor down from heaven,
So from the rock Brihaspati forced the cattle, and cleft the
earth's skin as it were with water.
5 Forth from mid-air with light he drave the darkness, as the
gale blows a lily from the river.
Like the wind grasping at the cloud of Vala, Brihaspati ga¬
thered to himself the cattle.
6 Brihaspati, when he with fiery lightnings cleft through the
weapon of reviling Vala,
Consumed him as tongues eat what teeth have compassed: he
threw the prisons of the red cows open.
7 That secret name borne by the lowing cattle within the cave
Brihaspati discovered,
And drave, himself, the bright kine from the mountain, like a
bird's young after the eggs' disclosure.
2 The Son of Angiras; Brihaspati, especially worshipped and cherished by
Angiras. Aryaman: the Institution ot marriage, represented by Aryaman ;
one meaning of the name being groomsman or matchmaker.
3 Out of mnnowing-baskets: sthivibhyah; the exact meaning of the word
is somewhat uncertain, but it is evidently a measure, basket, or instrument
connected with corn. Sthivmdntah, * armed with sthivis occurs in X. 27. 15,
and is said by Srtyana to mean ‘occupants of stations.’ Wilson renders
sthivibhyah in this place by ‘ from the granaries.’ The cows bestowed by
Brihaspati are countless as grains of barley on the threshing-floor or winnow-
ing-plaoe.
4 Qleft the earth's skim,: or surface, with the hoofs of many cattle,
5 A lily; stpdla : according to S&yana the same as Saivala, the Vallisneria
Octandra, a common aquatic plant.
. 6 Weapon: 1 adopt ti&yana’s explanation of jdsum } although, in X. 33,2
the same word means * exhaustion,’
HYtfxr € 0.3
THE RIG VEDA..
481
8 He looked around on rock-imprisoned sweetness as one who
eyes a iish in scanty water.
Brihaspati, cleaving through with varied clamour, brought it
forth like a bowl from out the timber.
9 He found the light of heaven, and fire, and Morning : with
l.ucid rays he forced apart the darkness.
As from a joint, Brihaspati took the marrow of Yala as he
gloried in his cattle.
10 As trees for foliage robbed by winter, Yala mourned for the
cows Brihaspati bad taken.
He did a deed ne’er done, ne’er to be equalled, whereby the
Sun and Moon ascend alternate. . ^
11 Like a dark steed adorned with pearl, the Fathers have deco¬
rated heaven with constellations.
They set the light in day, in night the darkness. Brihaspati
cleft the rock and found the cattle.
12 This homage have we offered to the Cloud-God who thunders
out to many in succession.
May this Brihaspati vouchsafe us fulness of life with kine and
horses, men, and heroes:
fiYMH LXIX. Agni.
Auspicious is the,Aspect of Yadbryasva’s fire; good is its
guidance, pleasant are its visitings.
When first the people of Sumitra kindle it, with butter pour¬
ed therein it crackles and shines bright.
2 Butte v.Js that which makes Yadhryasva’s fire grow strong :
tb^ butter is its food, the butter makes it fat.
It spreads abroad when butter hath been offered it, and balra-
' ed with streams of butter shines forth like the Sun.
8 Sweetness : the sweet milk ; that is, the cows who produced it.
Like a bowl: which already exists potentially in the wood from which it ia
produced by cutting.
9 ‘Wilson, following SAyana, paraphrases the second line :—* he seized (the
cattle from the rock) of Vala surrounded by the kine as (one extracts) mar¬
row from a bone.’
11 The Fathers : * The connection of the fathers with the light, of which
they are both the embodiments and the guardians, is alone sufficient to ex¬
plain their action in placing the stars in the sky/—Wallis, Cosmology of the
Mgveda i p. <58. Or, as Ludwig remarks, the Fathers themselves may be the
stars.
12 To many: 'cowb * is, apparently, understood. S&yana supplies richat /—
* who .recites in order many (sacred stanzas)/—Wilson.
1 Vadhryasva has been mentioned, in VI. 61.1, as a worshipper of Saras-
vatt : here he appears as a special worshipper of Agni.
31
m ~^HE^YMWs~<rr - lima auSL.
3 Still newest is this face of thine, 0 Agni, which Manu and Su-
mitra have enkindled. p .
So richly shine, accept our songs with favour, so give us strength¬
ening food, so send us glory.
4 Accept this offering, Agni, whom aforetime Vadhryasva hath
entreated and enkindled.
Guard well our homes and people, guard our bodies, protect
thy gift to us which thou hast granted.
J& Be splendid, guard us, Kinsman of Vadhryasva : let not the
enmity of men overcome thee.
Like the bold hero Chyavana, I Sumitra tell forth the title of
Vadhryqava/s Kinsman.
6 All treasures hast thou won, of plains and mountains, and
quelled the D&sas* and the Ary as 3 * 5 * 7 hatred.
Like the bold hero Chyavana, 0 Agni, mayst thou subdue the
men who long for battle.
7 Deft Agni hath a lengthened thread, tall oxen, a thousand
heifers, numberless devices.
Decked by the men, splendid among the splendid, shine
brightly forth amid devout Sutnitras.
8 Thine is the teeming cow, 0 Jatave&as, who pours at once her
ceaseless flow, Sabardhuk.
Thou art lit up by men enriched with guerdon, 0 Agni, by
the pious-souled Sumitras.
9 Even Immortal Gods, 0 JStatvedas, Vadhryasva’s Kinsman,
have declared thy grandeur.
When human tribes drew near with supplication thouconquer-
edst with men whom thou hadst strengthened.
10 Like as a father bears his son, 0 Agni, Vadhryasva bare thee
in his lap and served thee.
Thou, Youngest God, having enjoyed his fuel, didst vanquish
those of old though they were mighty.
11 Vadhryasva’s Agni evermore hath vanquished his foes with
heroes who had pressed the Soma.
Lord of bright rays, thou burntest up the battle, subduing,
as our help, e’en mighty foemen.
3 Sumitra: son of Vadhryasva and Rishi of the hymn.
5 Chyavana ; a son of Bhrigu. Or the word may mean * conquering, 1 as
S&yana interprets it. Vadhryatva's Kinsman: as having been especially
worshipped and cherished by that Rishi, See stanza 10.
7 A lengthened thread: continual sacrifices, from ancient to present times.
Devices: ways of attaining hie object. Or satdnitha may mean, 1 having a
hundred or many musical inodes or Bacred songs ; 1 or * praised by many : 1
* k the leader of hundreds (of burnt offerings ). 1 —Wilson.
THE EIGVEHA.
HYMN 70,]
433
12 This Agni of Vadhryasva, Vritra-slayer, lit from of old, must
be invoked with homage.
As such assail our enemies, Vadhryasva, whether the foes be
strangers or be kinsmen.
HYMN LXX. Apris,
Enjoy, 0 Agni, this my Fuel, welcome the oil-filled ladle wlieie
we pour libation.
Bise up for worship of the Gods, wise Agni, on the earth's
height, while days are blight with beauty.
2 May he who goes before the Gods come hither with steeds
whose shapes are varied, Nar^sansa.
May he, most Godlike, speed our offered viancTs with homage
God-ward on the path of Order.
3 Men with oblations laud most constant Agni, and pray him to
perform an envoy's duty.
With lightly-rolling car and best draught-horses, bring the
Gods hither and sit down as Hotar.
4 May the delight of Gods spread out transversely: may it be
with us long in length and fragrant.
0 Holy Grass divine, with friendly spirit bring thou the wil¬
ling Gods whose Chief is Indra,
5 Touch ye the far-extending height of heaven/-o* spring apart
to suit the wide earth's measure.
Yearning, ye Doors, with those subliip' m greatness, seize
eagerly the heavenly Car that comet**
6 Here in this shrine may Dawn the Daughters of
Heaven, the skilful Goddesses/*^ seated.
In your wide lap, auspicious,/^ n & Ladies, may the Gods seat
them with a willing spir^
7 Up stands the stone, hi^urns the fire enkindled: Aditi’s lap
contains the Frijp^Y Natures.
Ye Two Chief w ^ 10 serve at this our worship, may ye,
more skilL^ w * u * or us r * c k possessions.
Other may be compared ; I. 13, 142, and 188 ; II. 3 ; III. 4 ;
y 5 . yxS, 2 , and IX. 5. The usual deities and deified objects, with the ex-
of Tanunap&t, are invoked.
■3 As Hotar : *as ministrant priest.'—Wilson.
4 The delight of Gods ; the sacred grass.
5 The heavenly Car : which brings the Gods.
7 The stone: with which the Soma juice is expressed. Aditi’s lap: the
surface of the earth. The Friendly Natures: the Gods, According to
$&yana, * the acceptable sacrificial vessels.' Two Chief Priests : purdhitau ;
perhaps Agni and Aditya. More shilled; than human priests.
THE HYMNS OF
484
[BOOK X
8 On our wide grass, Three Goddesses be seated: for you have
we prepared and made it pleasant.
May IB, she whose foot drops oil, the Goddess, taste, man-like,
sacrifice and well-set presents.
. 9 Since thou, God Tvashfcar, hast made beauty perfect, since
thou hast been the Angirases’ Companion,
Willing, most wealthy, Giver of possessions, grant us the Gods*
assembly, thou who knowest.
10 Well knowing, binding with thy cord, bring hither, Lord of
the Wood, the Deities’ assembly.
The God prepare and season our oblations: may Heaven and
Earth be gracious to my calling.
11 Agni, bring hither Varuna to help us, Indra from heaven,
from air’s mid-realm the Maruts.
On sacred grass all Holy Ones be seated, and let the Immortal
Gods rejoice in SvaM.
HYMH LXXL JMnam.
When men, Brihaspati, giving names to objects, sent out V&k’a
first and earliest utterances,
All that vas excellent and spotless, treasured within them, was
disclosed through their affection.
2 Where, like cleansing corn-flour in a cribble, the wise in
spirit have crt^ed language,
Friends see and recM^ n j Z e the marks of friendship: their speech
retains the blessed imprinted.
8 Three Goddesses: IU, Sarasvat!,^ BbAratt. Taste: the verb is plural,
meaning, may Ila and the others taste. Mandike: as at the sacrifice of Manu,
according to S&yana.
10 Binding with thy cord: it is not dear wlmth? hnnnd A r rnnoWl
in order. According to Siyana, the pilte,,,
devdndm , food of the Gods, is to be fastened with a rope. Wnnd .
vdnaspati: the yttpa or Sacrificial Post. ^
11 Svdhd: that is, in the sacrificial offerings presented with the
S?4h4, Ave, or Hail. ciamauon
JMnam or Knowledge, the subject of this very difficult hymn, is said by
SAyapa to mean Paramabrahmajh&mim, knowledge of the higher truths of
Religion, which teaches man his own nature and how he may be reunited to
the Supreme Spirit.
iydk; Voice or Speech, the Sacred Word. Here specially tbe voice of
the hymn regarded as the means of communication between men and Goda.
Vidic Jndia (Story of the Hations Series), pp. 269_271.
HfMtf n.] THE El a VELA. '* 48$
3 With sacrifice the trace of V&k they followed, and found her
harbouring within the Rishis.
They brought her, dealt her forth in many places: seven
singers make her tones resound in concert*
4 One man hath ne’er seen Yak, and yet he seeth; one man
hath hearing but hath never heard her.
But to another hath she shown her beauty as a fond well-
dressed woman to her husband.
5 One man they call a laggard, dull in friendship: they never
urge him on to deeds of valour.
He wanders on in profitless illusion : the Voice he heard yields
neither fruit nor blossom.
p»,
6 No part in Yak hath he who hath abandoned his own dear
friend who knows the truth of friendship.
Even if be hears her still in vain he listens: naught knows
he of the path of righteous action.
7 Unequal in the quickness of their spirit are friends endowed
alike with eyes and hearing.
Some look like tanks that reach the mouth or shoulder, others
like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental im¬
pulse which the heart hath fashioned,
They leave one far behind through their attainments, and some
who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor
Brahmans nor preparers of libations,
Having attained to Yak in sinful fashion spin out their thread
in ignorance like spinsters.
10 All friends are joyful in the friend who cometh in triumph,
having conquered in assembly.
He is their blame-averter, food-provider; prepared is he and
fit for deed of vigour.
3 Harbouring within the ftishis; they discovered, in the course of sacrifice,
that the inspired Rishis alone understood Speech as required for religious
purposes. In many places: among the Hotar-priests. Seven singers: e the
seven noisy (birds) meet together.*—Wilson : referring, says S&yana, to the
seven metres, the Gftyatri, etc.
. S Some who count as Brahmans wander elsewhere: 'others walk about
boasting to be brahmans —Muir.
9 Step not bach and move not forward: take no active part in religious
ceremonies. ' Those who do not walk (with the Brahmans) in this lower
world, nor (with the gods) in the upper world,’ is Wilson’s paraphrase of the
text which I have rendered literally. Like spinsters: 1 (like) female weavers.
Buch is the sense which Prof. Aufrecht thinks may, with probability, be
assigned to iirU t a word which occurs only here.’—Muir.
THE HYMNS OF
486
[BOOH X,
11 One plies his constant task reciting verses: one sings the holy
psalm in Sakvar! measures,
One more, the Brahman, tells the lore of being, and one lays
down the rules of sacrificing.
HYMN LXXII. The Gods.
Let us with tuneful skill proclaim these generations of the Gods,
That one may see them when these hymns are chanted in a
future age.
2 These Brahmanaspati produced with blast and smelting, like
a smith.
Existence, in an earlier age of Gods, from Non-existence sprang.
3 Existence, m the earliest age of Gods, fromNon-existence sprang.
Thereafter were the regions born. This sprang from the Pro¬
ductive Power.
4 Earth sprang from the Productive Power; the regions from
. the earth were born.
Dakaha was born of Adifci, and Aditi was Daksha’s Child.
5 Eor Aditi, 0 Daksha, she who is thy Daughter, was brought
forth.
After her were the blessed Gods bom sharers of immortal life.
6 When ye, 0 Gods, in yonder deep close-clasping one another
stood,
11 Reciting verses: repeating richcts or verses of the Rigveda. This is the
duty of the Hotar. The holy psalm: the GAyatra or S&man. The Udg&tar
or Chanter, one of the four chief priests is intended. The lore of being: the
knowledge of all that exists. Lays down the rules: * prescribes the order.'
—Muir. ‘ Measures the materials. 1 —Wilson. This is the duty of the A dh-
varyu, another of the chief priests. The hymn has been transliterated
and translated by Dr. J. Muir, 0. S. Texts, I. pp. 264 -~256. It has also been
metrically rendered by the authors of the Siebenzig Zieder des Rigvcda, who
have endeavoured, V;." J ; t/* ; ■" -rir ? of the stanzas, to bring them into
closer connexion. A- * ■■■"■ _* 1 r* i. the subject of the whole hymn ia
1 the eulogy of the understanding of the Veda as essential to divine knowledge.'
2 These: all beings. Like a smith: as a blacksmith blows up his fire and
melts metal.
3 The regions: * the quarters (of the, horizon).'—Wilson. This: meaning
earth. Productive Power: the meaning of uttdnapadah is uncertain. Wallis
renders it by 'the begetter (the sky)’; Wilson by * the upward-growing (tree).'
4 And Aditi was JDaksha's Child: ‘ Yaska remarks...How can this be
possible ? They may have had the same origin ; or, according to the nature of
the gods, they may have been born from each other,—have derived their subs¬
tance from one another.’— 0. S, Texts, IV. 13. Aditi is Infinity or the Infinite,
and Daksha is Force or Power personified. See Vedic Hymns , I, p. 245.
6 ' The two verses 6 and 7 are interesting as containing an independent story
of the origin of the world : the gods are said to have kicked up in dancing
the atoms which formed the earth.'—Wallis, Cosmology of the Rigveda , p. 4S.
TEB BIG VEDA.
487
ETMN 73 .]
Thence, as of dancers, from your feet a thickening cloud of dust
arose.
7 When, O ye Gods, like Yatis, ye caused all existing things to
grow,
Then ye brought Surya forward who was lying hidden in
the sea.
8 Eight are the Sons of Aditi who from her body sprang to life.
With seven she went to meet the Gods: she cast Martin da
far away.
9 So with her Seven Sons Aditi went forth to meet the earlier
age.
She brought Martin da thitherward to spring £o life and die
again.
HYMN LXXIII. Indra.
Thou wast born mighty for victorious valour, exulting, strong¬
est, full of pride and courage.
There, even there, the Maruts strengthened Indra when his
most rapid Mother stirred the Hero.
2 There with fiend’s ways e’en Prisani was seated : with much
laudation they exalted Indra.
As if encompassed by the Mighty-footed, from darkness, near
at hand, forth came the Children.
3 High are thy feet when on thy way thou goest; the strength
thou foundest here hath lent thee vigour.
Thousand hyenas in thy mouth thou holdest. 0 Indra, maysfc
thou turn the Asvius hither.
7 Tati** devotees.
8 Sight are the Sotte: according to the A Coramentator, Mxtra, Vanina, Dh&tar,
Aryaman, Ansa, Bhaga, Yivasv&n, and Aditya (the Sun). Mdrtdnda: SGrya,
the Sun. His exposure probably refers to his sweeping through ’the sky.—
Ludwig. But see Bergaigne, La Religion Vddique, III. 107.
1 Mother: Aditi. Stirred the Eero: gave him free motion as soon as he was
born, or incited him to action by telling him of his future opponent. See VIII.
45. 5, and 66. 2.
2 This stanza is unintelligible to me. Prisani: meaning perhaps Prism, a *
Ludwig conjectures. The Mighty-footed; Indra. The Children : the new-born
Maruts. Wilson translates, after S&yana :—* The martial troop of (Indra) the
injurer encamped around ft \^ —v’ %, "v n d' by the swift-moving (Maruts);
they animated him with /:■ ■ \ .■■. ; ■ a ■*, Rattle) penned up within a great
stall, the embryonic (waters) issued from the ( VritraJ who had arrived iu the
form of darkness.’
3 Eigh are thy feet: as travelling through the heavens. Eyenas ; edluvriktfn :
jackals/—Wilson.
m THE HYMNS OF [BOOK X,
4 Speeding at once to saciifice thou comest ; for friendship
thou art bringing both Hlsatyas.
Thou hadst a thousand treasures in possession. The Asvins,
0 thou Hero, gave thee riches.
5 Glad, for the race that rests on holy Order, with friends who
hasten to their goal, hath Indra
With these his mngic powers assailed the Dasyu: he cast
away the gloomy mists, the darkness.
6 Two of like name for him didst thou demolish, as Indra strik¬
ing down the car of Ushas.
With thy beloved lofty Friends thou earnest, and with the
assurance of thine heart thou slewest.
7 War-loving Namuchi thou smotest, robbing the D&sa of his
magic for the Rishi.
For man thou madest ready pleasant pathways, paths lead¬
ing as it were directly God-ward.
8 These names of thine thou hast fulfilled completely : as Lord,
thou holdest in thine arm, 0 Indra.
In thee, through thy great might, the Gods are joyful: the
roots of trees hast thou directed upward.
9 May the sweet Soma juices make him happy to cast his quoit
that lies in depth of waters*.
Thou from the udder which o’er earth is fastened hast poured
the milk into the kine and herbage.
10 When others call him offspring of the Courser, my meaning is
that Mighty Power produced him.
He came from Manyu and remained in housea : whence he
hath sprung is known to Indra only.
6 Two of lilce name: or, of similar nature; gloomy mists and darkness. The
car of Ushas: see IV* 30. 8—11. The assurance of thy heart: thy trusted
thunderbolt.
8 Thou hast fulfilled: hast acted in full accordance with the names thou
bearest, such as Yntra-slayer, Sakra, etc. Thou holdest: the thunderbolt.
The roots of trees: the clouds are often compared to trees. The rain is tlieir
fruit, and when they pour it down their roots aro supposed to be turned up¬
ward.
9 Quoit: chakrdm; meaning the thunderbolt. The udder: the firmament.
10 The Courser: meaning Heaven. Manyu ; wrath, passion or ardour,
personified, My meaning is: the speaker declares that he is raised above the
common mythological explanations. He considers the God to have sprung
from a transcendental Power.—Ludwig.
Grassmann banishes this hymn to his Appendix as being generally obscure
and in parts absolutely unintelligible. I have, for the most part, fallowed
Ludwig’s interpretation.
THE M1GVEDA.
m
HYMN 74 .]
11 Like birds of beauteous wing the Priyamedhas, Rishis, im*
ploring, have come nigh to Indra:
Dispel the darkness and fill full our vision ; deliver us as men
whom snares entangle.
HYMN LXXIV. Indra.
I am prepared to laud with song or worship the Noble Ones
who are in earth and heaven,
Or Coursers who have triumphed in the contest, or those who,
famed, have won the prize with glory.
2 Their call, the call of Gods, went up to heaven : they kissed
the ground with glory-seeking spirit, *
There where the Gods look on for happy fortune, and like
the kindly heavens bestow their bounties.
3 This is the song of those Immortal Beings who long for trea¬
sures in their full perfection.
May these, completing prayers and sacrifices, bestow upon us
wealth where naught is wanting.
4 Those living men extolled thy deed, 0 Indra, those who would
fain burst through the stall of cattle,
Fain to milk her who bare but once, gi'eat, lofty, whose Sons
are many and her streams past number.
5 Sachivan, win to your assistance Indra who never bends, who
overcomes his foemen,
Ribhukshan, Maghavan, the hymn’s upholder, who, rich in
food, bears man’s kind friend, the thunder.
6 Since he who won of old anew hath triumphed, Indra hath
earned his name of Vritra-slayer.
He hath appeared, the mighty Lord of Conquest. What we
would have him do let him accomplish.
The subject of the hymn is a coming horse-race, and the Eishi invokes in
favour of the Yajam&na, the Vasus, racero who have won the prize in former
times, and the men who owned them. Indra also is appealed to for help.
See Vediscke Studien, I. p. 129.
2 The call of Gods ; the Gods are imagined as present and interested in the
race. They kissed the ground: the horses lightly touched the earth as they
ran.
4 Those living men: the Angirases. Her viho hare hut once: Heaven, accord¬
ing to S&yana ; Earth, according to Grassmann. Prisni, the mother of the
Maruts, must be meant.—Ludwig. See YI. 48. 22,
5 Sachivan: apparently a man’s name. * Colcbrator of holy rites.’—Wilson.
6 He who won of old: the Ya jam Ana. He hath appeared; the poet ima¬
gines Indra himself to be present.
490 TBE BYMNS OF {BOOK X .
HYMN LXXV. The Elvers,
The singer, 0 ye Waters, in Vivas v&n’s place, shall tell your
grandeur forth that is beyond compare.
The Rivers have come forward triply, seven and seven. Sindhu
in might surpasses all the streams that flow.
2 Varuna cut the channels for thy forward course, 0 Sindhu,
when thou rannest on to win the race.
Thou speedesfc o’er precipitous ridges of the earth, when thou
art Lord and Leader of these moving floods.
3 His roar is lifted up to heaven above the earth : he puts forth
endless vigour with a flash of light.
Like floods of rain that fall in thunder from the cloud, so Sin¬
dhu rushes on bellowing like a bull.
4c Like mothers to their calves, like milch-kine with their milk,
so, Sindhu, unto thee the roaring rivers run.
Thou leadest as a warrior king thine army’s wings what time
thou comest in the van of these swift streams.
5 Favour ye this my laud, 0 Gang&, Yamun&, 0 Sutudri, Paru-
shni, and Sarasvatx:
With Asikni, Vitasta, 0 Marudvridh&, 0 A.rjiktyaL with Su-
shoma hear my call.
6 First with Trisht{tm& thou art eager to flow forth, with Rasa,
and Susartu, and with Svetysl here,
With Kubh&; and with these, Sindhu ! and Mehatnu, thou
seekest in thy course ELrumu and Gomati.
1 0 ye Waters: apparently the Rivers are addressed as representing all the
divine Waters. Vivas vein's place; where the singers stand when they sing
hymns. ^ Triply t seven and seven: twenty-one rivers; twp other sets of seven
each being added to the seven chief rivers of the Panj&b. S&yana explains
differently ;— t they flowed by sevens through the three (worlds)/—-Wilson.
* Each set of seven [streams] has followed a threefold course/-—-Muir. 1 By
seven and seven.in three courses.’—M. Miiller.
5 The poet addresses first the most distant rivers, Gangd: the Ganges is
mentioned, indirectly, in only one other verse of the Figueda, and even there,
the word is said by some to be the name of a woman, See VI. 45 31
Vamund: the Jumna. Satudri: the Sutlej or Satlaj. Paruslmi: the R4vt
Sarasvatt: see VI. 61. 2. Asikni; the ancient Acesines ; the Vedic name of
the ChandrabMgA ^., V- Vitastd: probably the Jhelum, the
?Af * : { « ’ „ *' ; meanin £> increased by the Maruts :
not identified. ArjiUyd and Sushomd are said by Yiiska to be the Vipfts and
the feiudhu ; .but this is not possible, and it is uncertain what riverB are
meant.
rp, 6 Krumv , and Gomati have been mentioned in previous Books.
1 he other streams whose names occur in this stauza are probably unimportant
affluents of the Indus. All that is known regarding the rivers mentioned in
stanzas 5 and 6 may be found in Zimmer’s Altindisches Lehen , pp. 4fif,
THE RIGVEDA,
HYMN 76 .]
491
7 Flashing and whitely-gleaming in her mightiness, she moves
along her ample volumes through the realms,
Most active of the active, Sindhu unrestrained, like to a dap¬
pled mare, beautiful, fair to see.
8 Rich in good steeds is Sindhu, rich in cars and robes, rich in
gold, nobly-fashioned, richjn ample wealth.
Blest Silamavati and young XJrn&vati invest themselves with
raiment rich in store of sweets.
9 Sindhu hath yoked her car, light-rolling, drawn by steeds,
and with that car shall she win booty in this fight.
So have I praised its power, mighty and unrestrained, of
independent glory, roaring as it runs. •
HYMN LXXVT Press-stones.
I grasp at you when power and strength begin to dawn:
bedew ye, Indra and the Maruts, Heaven and Earth,
That Day and Night, in every hall of sacrifice, may wait on us
and bless us when they first spring forth.
2 Press the libation out, m >st excellent of all: the Pressing-
stone is grasped like a hand-guided steed.
So let it win the valour that subdues the foe, and the fleet
courser’s might that speeds to ample wealth.
3 Juice that this Stone pours out removes defect of ours, as in
old time it brought prosperity to man.
7 In her mightiness: in the preceding stanzas Sindhu appears to be a River-
God, but in this and following verses the epithets are feminine.
8 Silamdvatt and Urnivati appear to be names of rivers. According to
S&yana, the words are epithets of Sindhu and mean respectively ‘ abounding
in Stlamd plants/ saul to be used for cordage, and ‘rich in wool.’ The
meaning of the second half of the second line is uncertain: —* wears [as only
one river is supposed to be the subject] honey-growing (flowers).’—Wilson.
9 In this fight: the hymn may, as Prof. Ludwig suggests, be a prayer
for aid in a battle that is to be fought on the banks of the Sindhu or Indus.
The hymn has been transliterated and translated by Dr. J. Muir, 0. S. Texts,
V, 343 — 345 } and a version of stanzas 1 —8 is given by Prof. Zimmer, Altindit-
ohes Leben , p. 4. A complete translation, with full explanatory notes, is given
in Max Muller’s India , What can it Teach us ?, pp. 164—168.
1 i grasp at you: *1 propitiate you.’—Wilson. Power and strength: the
morning beams which bring new vigour. Pay and Night: or, f both day-halves.’
3 To man: or, to Manu. Tvashtar'$ milk-blent juice; the Soma juice brewed
by Tvashtar for the year, which represents the life-sustaining power of Nature.
—Ludwig. Bright with the hue of steeds : tawny-coloured. Sdyana interprets
differently :—‘when the son of Twashtri, hidden by the (stolen) cows, and
assuming the form of a horse, (was to be slain).’—Wilson. Trishas the son of
Tvashtar was regarded as an enemy of the Gods. Indra slew him and took
possession of the Soma,
m
fttJS HYMNS OP
[BOOK
At sacrifices they established holy rites on Tvashfcar’s milk-
blent juice bright with the hue of steeds*
4 Drive ye the treacherous demons far away from us: keep
JSTirriti afar aud banish penury.
Pour riches forth for us with troops of hero sons, and bear ye
up, 0 Stones, the song that visits Gods.
5 To yon who are more mighty than the heavens themselves,
who, finishing your task with more than Yibhvan’s speed,
More rapidly than Vayu seize the Soma juice, better than
Agni give us food, to you I sing.
6 Stirred be the glorious Stones: let it press out the juice* the
Stone with heavenly song that reaches up to heaven,
There where the men draw forth the meath for which they
long, seuding their voice around in livalry of speed.
7 The Stones press out the Soma, swift as car-borne men, and,
eager for the spoil, drain forth the sap thereof.
To fill the beaker, they exhaust the udder’s store, as the men
purify oblations with their lips.
8 Ye, present men, have been most skilful in your work, even
ye, 0 Stones who pressed Soma for Indra’s drink.
May all ye have of fair go to the Heavenly Race, and all your
treasure to the earthly worshipper.
HYM1ST LXXVII. Maruts.
As with their voice from cloud they sprinkle treasure so are the
wise man’s liberal sacrifices.
I praise their Company that merits worship as the good Maruts*
priest to pay them honour.
4 Nirriti: the Goddess of Death and Destruction.
5 Vibhvan: one of the three Ribhus. Ydyu; or, the wind,
6 The men : meaning the press-stones. Cf. stanza 8,
7 The udder's store?' the juice contained in the milky Soma-plant. With
their hps: with the praises that they utter.
8 Worshipper: Sdyana. explains lunvati by yajamdnaya, to the Yaiamtaa.
or sacrifice!-. Ihe more literal translation would be ‘to the presser,’ the man
who presses out or effuses the Soma juice.
TEE RIG VEDA,
HYMN 77 .]
493
2 The youths have wrought their ornaments for glory through
many nights,—this noble band of Maruts.
Like stags the Sons of Dyaus have striven onward, the Sons
of Aditi grown strong like pillars.
3 They who extend beyond the earth and heaven, by their own
mass, as from the cloud spreads Surya;
Like mighty Heroes covetous of glory, like heavenly gallants
who destroy the wicked.
4 When ye come nigh, as in the depth of waters, the earth is
loosened, as it were, and shaken.
This your all-feeding sacrifice approaches: come all united,
fraught, as ’fcwere, with viands.
5 Ye are like horses fastened to the chariot poles, luminous with
your beams, with splendour as at dawn;
Like self-bright falcons, punishers of wicked men, like hover¬
ing birds urged forward, scattering rain around.
6 When ye come forth, 0 Maruts, from the distance, from the
great treasury of rich possesions,
Knowing, 0 Vasus, boons that should be granted, even from
afar drive back the men who hate us.
7 He who, engaged in the rite’s final duty, brings, as a man,
oblation to the Maruts,
Wins him life’s wealthy fulness, blest with heroes : he shall
be present, too, where Gods drink Soma.
8 For these are helps ^ adored at sacrifices, bringing good fortune
by their name Adityas.
Speeding on cars let them protect our praises, delighting in
our sacrifice*and worship.
2 This noble band of Maruts : Prof. Ludwig suggests that sumttrutam
means here a festival held in honour of the Maruts at the end of the periodi¬
cal rains, and that, after many nights, the Maruts adorn themselves for this.
Pillars : I follow Ludwig ; but the meaning of akrdh is uncertain. Geldner
taken it to mean 2 * 4 horses,’ a parallelism to stags, or antelopes. S&yana makes
tad, like, negative, and explains akr&h by dkramanasildh * the swift-going
sons of Aditi do not increase in glory,’—Wilson.
4 This your all-feeding sacrifice approaches : * this manifold sacrifice comes
towards you.’—Wilson.
7 In the rite's final duty: Sftyana explains udrichi yajM by yajfie samdpta -
stutike sampdrne sati, when the sacrifice has its praise perfected, when the
sacrifice is complete. As a man: according to Ludwig, 'no longer a man/
that is, not in his human character but having become divine by worship.
Where the Gods drink Soma: he, a God himself, shall be admitted to the
Gods’ society.
494
TEE EYMNS OP
[BOOK X
HYMN LXXVIII. Manila.
Yb by your hymns are like high-thoughted singers, skilful,
inviting Gods with sacrifices \
Fair to behold, like Kings, with bright adornment, like spot¬
less gallants, leaders of the people:
% Like fire with flashing flame, breast-bound with chains of gold,
like tempest-blasts, self-moving, swift to lend your aid ;
As best of all foreknowers, excellent to guide, like Somas, good
to guard the man who follows Law.
3 Shakers of all, like gales of wind they travel, like tongues of
burning fires in their effulgence.
Mighty ap they as Warriors clad in armour, and, like the
Fathers' prayers, Most Bounteous Givers.
4 Like spokes of car-wheels in one nave united, ever victorious
like heavenly Heroes,
Shedding their precious balm like youthful suitors, they raise
their voice and chant their psalm as singers.
5 They who are fleet to travel like the noblest steeds, long to
obtain the prize like bounteous charioteers,
Like waters speeding on with their precipitous floods, like
omniform Angirases with Sama-hymns.
6 Born from the stream, like press-stones are the Princes, for
ever like the stones that crush in pieces ;
Sons of a beauteous Dame, like playful children, like a great
host upon the march with splendour.
7 Like rays of Dawn, the visitors of sacrifice, they shine with
ornaments as eager to be bright.
Like rivers hasting on, glittering with their spears, from far
away they measure out the distances. 0
8 Gods, send us happiness and make us wealthy, letting us sing¬
ers prosper, 0 ye Maruts.
Bethink you of our praise and of our friendship: ye fro m of old
have riches to vouchsafe us.
HYMN LXXIX. Agni.
I have beheld the might of this Great Being, Immortal in the
midst of tribes of mortals.
His jaws now open and now shut together: much they devour,
insatiately chewing.
4 Shedding their precious halm: pouring out the fertilizing rain as liberally
a* young wooers give presents.
6 Born from the stream: from the sea of air, or from Sin&hu, the Indus.
7 They measure out the distances: ‘have traversed leagueB.’—Wilson.
* They measure many miles,’—M. Muller,
HYMN 80.]
THE RIQVEJDA.
495
2 His eyes are turned away, his head is hidden: unsated with
his tongue he eats the fuel.
With hands upraised, with reverence in the houses, for him
they quickly bring his food together.
3 Seeking, as ’twere, his Mother’s secret bosom, he, like a child,
creeps on through wide-spread bushes.
One he finds glowing like hot food made ready, and kissing
deep within the earth’s recesses.
4 This holy Law I tell you, Earth and Heaven : the Infant at
his birth devours his Parents.
Ho knowledge of the God have I, a mortal. Yea, Agni know-
etb best, for he hath wisdom.
5 This man who quickly gives him food, who offers his gifts of
oil and butter and supports him,—
Him with his thousand eyes he closely looks on: thou showest
him thy face from all sides, Agni.
6 Agni, hast thou committed sin or treason among the Gods ? In
ignorance 1 ask thee.
Playing, not playing, hegold-hued and toothless, hath cut his
food up as the knife a victim.
7 He, born in wood hath yoked his horses rushing in all direc¬
tions, held with reins that glitter.
The well-born friend hath carved his food with Yasus: in all
his limbs he hath increased and prospered.
HYMN LXXX. Agni.
Agni bestows the fleet prize-winning courser; Agni, the hero
famed and firm in duty.
Agni pervades and decks the earth and heaven, and fills the
fruitful dam's who teems with heroes.
2 His eyes : according to S&yana, the eyes of Agni are the distant Sun and
Moon, and his head is hidden in mens’ stomachs, in the shape of the heat
which enables them to digest their food. His food ; the sticks for fuel, which
are bound up into fagots.
3 This stanza is very obscure. Agni, bom from the wood of the fire-sticks*
seems, as he creeps through the brushwood that he is burning, to seek
entrance again into his mother’s side. He then finds an old dry tree or log,
which had been deeply rooted in the earth, and feeds od it as on food that
haB been specially prepared for him.
4 His Parents: the two fire-sticks from which he has been produced.
6 Hast thou committed sin t: Art thou as voracious and destructive in
heaven as thou art on earth ? Playing , not •playing ; playing about the fuel,
and yet earnestly intent on devouring his food. * Sporting (here), not sporting
(there).’—Wilson. A victim: gftm; ox or cow.
7 The well-born Friend : Agni. Zn all hit limbs; parvdbhih ; * with logs of
wood.’—-Wilson.
496 THE HYMNS OF [BOOK X.
2 Blest be the wood that feeds the active Agni: within the two
great worlds hath Agni entered,
Agni impels a single man to battle, and with him rends in
pieces many a foeman.
3 Agni rejoiced the ear of him who praised him, and from the
waters burnt away Jarfttha.
Agni saved Atri in the fiery cavern, and made Nrimedha rich
with troops of children.
4 Agni hath granted wealth that decks the hero, and sent the
sage who wins a thousand cattle.
Agni hath made oblations rise to heaven: to every place are
Agni’s laws extended.
5 With songs of praise the Rishis call on Agni; on Agni, heroes
worsted in the foray.
Birds %ing in the region call on Agni: around a thousand *
cattle Agni wanders.
6 Races of human birth pay Agni worship, men who have sprung
from Nab us’ line adore him.
Stablished in holy oil is Agni’s pasture, on the Gandharva
path of Law and Order.
7 The Ribhus fabricated prayer for Agui, and we with mighty
hymns have called on Agni.
Agni, Most Youthful God, protect the singer: win us by wor¬
ship, Agni, great possessions.
HYMN LXXXI. Visvakarman.
Hs who sate down as Ho tar-priest, the Rishi, our Father,
offering up all things existing,—
He, seeking through his wish a great possession, came among
men on earth as archetypal.
3 JarUtha: see VII. 1. 7, and 9, 6. Atri: his deliverance is ascribed to
the Asvins in I. 112. 7, 116. 8, 117, 3, and 118. 7.
5 Around a thousand cattle: in the fires lighted to keep off wild beasts
and demons of darkness.
6 Gandharvapath: sublime; that which the Gandharvas in heaven use
to travel.
7 The Mbhus: or Eishis skilful as the Eibhus.
Yisvakarman, the Omnifie, is represented in this hymn as the universal
Father and Generator, the Creator of all things and Architect of the worlds.
1 * n r , • -■*- - - . —vvarded as being contained in the offerings presented
by ’• A .“ .; hU wish: through his desire to create. Archety¬
pal: the meann^ •■*’**■. T * * ■ 7 id uncertain. In Wilson’s Translation
1 inventor * is a y k -. • */ that is, ' first investing Agni with the
worlds,' according to Sdyana’s explanation. ‘First appearing,*—Ludwig,
4 The first worshipper.*—Wallis.
HYMN 81.] THE BIG VELA. 497
2 What was the place whereon he took his station 1 What was
it that supported him ? How was it?
Whence Visvakarman, seeing all, producing the earth, with
mighty power disclosed the heavens.
3 He who hath eyes on all sides round about him, a mouth on
all sides, arms and feet on all sides,
He, the Sole God, producing earth and heaven, weldeth them,
with his arms as wings, together.
4 What was the tree, w'hat wood in sooth produced it, from which
they fashioned out the earth and heaven 1
Ye thoughtful men inquire within your spirit whjereon he stood
when he established all things.
5 Thine highest, lowest, sacrificial natures, and these thy mid¬
most here, 0 Visvakarman,
Teach thou thy friends at sacrifice, 0 Blessed, and come thy¬
self, exalted, to our worship.
6 Bring thou thyself, exalted with oblation, - 0 Visvakarman,
Earth and Heaven to worship.
Let other men around us live in foHy : here let us have a rich
and liberal patron.
7 Let us invoke to-day, tp'U'ici our labour, the Lord of Speech,
the thought-swiftWisvakarman.
May he hear ki*Kffy all our invocations who gives all bliss for
aid, whos^works are righteous.
3 WefcMth them: cp. IV. 2. 17, and X. 72. 2. With his arms as wings :
fanning the flame in which the matter is smelted, Ludwig thinks that
. whirlwinds, produeed^by the action of hands, feet, and wings, are intended.
4 The first half-line occurs also in X. .31. 7. They: the makers of the
world directed by Paramesvara.—S&yana.
5 Or the first, half-line may be rendered :—‘ Thy sacrificial forms, the
highest, lowest . 1 Come thyself, exalted, to our worship: * exhilarated, thyself
offer up thyself.'—Muir. ‘ Do thou sacrifice to thyself delighting thyself/ —
Wallis. r According to Mahldhara the meaning is that man is incompetent
to worship the creator, that is, in his forms, and it must be done by
himRelf.'—Wilson. I have adopted Prof. Ludwig’s explanation of the last clause.
6 j Bring . to worship : or, sacrifice to Heaven and Earth.
7 Our labour: the arduous work of sacrificing. f In our conflict/—Muir.
The hymn has been translated by Dr. J. Muir, 0. S . Texts , IV. pp. 6, 7, by
Mr. Wallis, Cosmology of the Bigveda , pp. 81—83, and, partly, by Prof. F.
Max Muller in his Hibbert Lectures, p. 293f.
See also Mme. Z4naide Ragozin, Yedic India , pp, 263, 416.
32
THE HYMNS OF
m
[BOOH X
HYMN LXXXII. Visvakarman.
The Father of the eye, the Wise in spirit, created both these
worlds submerged in fatness.
Then when the eastern ends were firmly fastened, the heavens
and the earth were far extended.
2 Mighty in mind and power is Visvakarman, Maker, Disposer,
and most lofty Presence.
Their offerings joy in rich juice where they value One, only
One, beyond the Seven Rishis.
3 Father who made us, he who, as Disposer, knoweth all races
and all things existing,
Even he 'alone, the Dei ties’ name-giver,—him other beings
seek for information.
4 To him in sacrifice they offered treasures,—Rishia of old, in
numerous troops, as singers,
Who, in the distant, near, and lower region, made ready all
these things that have existence.
5 That which is earlier-than this earth and heaven, before the
Asuras and Gods had being,—
What was the germ primeval which the waters received where
all the Gods were seen together ?
6 The waters, they received that germ primeval wherein the
Gods were gathered all together.
It rested set upon the Unborn’s navel, that One wherein abide
all things existing.
7 Ye will not find him who produced these creatures : another
thing hath risen up among you.
Enwrapt in misty cloud, with lips that stammer, hymn-
chanters wander and are discontented.
1 The Father of the eye: Visvakarman, who made the light which enables
the eye to see. Submerged in fatness: S&yana explains ghritam here by
* water * engendered the water, (and then) these two (heaven and earth)
floating (on the waters).’—Wilson.
2 Most lofty Presence: literally, the highest apparition ; the highest image
or object of spiritual contemplation. Their offerings: the offerings, or per¬
haps the wishes, of the Fathers, semi-peraonified. The Seven Mshis: the
constellation Ursa Major, the seven stars of which are the great RishiB Mariehi,
Atri, Angiras, Pulasfcya, Pulaha, Kratu, and Vasishtha. The meaning is that
the spirits of the blest enjoy the fulfilment of all their desires beyond the
starry heavens where the One Being, the great Creator, dwells.
3 For information: to learn who is the Supreme God ; or what their seve¬
ral functions are.
4 Distant , near, and lower region; meaning, apparently, the heavenly, the
earthly, and the intermediate atmosphere.
6 The Unborn , Aja, seems here to he identified with Visvakarman. See
Vedic India, pp. 423, 424.
7 Another thing: meaning, according to the Commentator, 'Visvakarman
hymn 83.] ms niGVBBA. m
HYMN LXXXIII. Manyu.
He who hath reverenced thee, Manyu, destructive bolt, breeds
a for himself forthwith all conquering energy.
Arya aud Dasa will we conquer with thine aid, with thee the
Conqueror, with conquest conquest-sped.
2 Manyu was Indra, yea, the God was Manyu, Manyu was
Hotar, Varuna, J&tavedas.
The tribes of human lineage worship Manyu. Accordant with
thy fervour, Manyu, guard us.
3 Come hither, Manyu, mightier than the mighty; chase, with
thy fervour for ally, our foemen. #
Slayer of foes, of Vritra, and of Dasyu, bring thou to us all
kinds of wealth and treasure.
4 For thou art, Manyu, of surpassing vigour, fierce, queller of
the foe, and self-existent,
Shared by all men, victorious, subduer: vouchsafe to us
superior strength in battles.
5 I have departed, still without a portion, wise God ! according
to thy will, the Mighty.
I, feeble man, was wroth with thee, 0 Manyu : I am myself ;
come thou to give me vigour.
6 Come hither, I am all thine own; advancing turn thou to
me, Victorious, All-supporter !
is a different entity from you who are sentient beings, who have individual
consciousness, and so forth.*—See Editor’s note in Wilson’s translation.
S&yana ‘gives the general sense of the last clause [of the stanza] as “ You
are merely anxious for enjoyment in this world and iu the next, therefore
you know nothing of Visoakarman” taking ukthasdsah as implying singing
hymns with a view t*o gaining felicity in a future »tate, Mahldhara has a
similar explanation : “you who are engaged in the enjoyments of this world
or the next, being subject to false knowledge or ignorance, have no knowledge
of the Truth.” *—Wilson.
With regard to this and the preceding hymn Mr. Wallis observes that
they make no attempt to explain in what way the process of sacrifice could
be regarded as an act of creation. We are told little more than that Visva-
karman was a primeval sacrifieer and also a creator ; we have no hint how to
combine the two ideas ?i“ A ? 1 ".-unity. See Cosmology of the Rigveda,
pp. 83, 84, and Muir, 0. S i V • I 7 j 8, where the hymn is translated and
some of its difficulties are discussed. Prof. Ludwig's Commentary iB especi¬
ally full and valuable, and should be consulted by all students of the Veda.
1 Manyu: Anger, Passion, personified,
3 With thy fervour : tdpasd : tdpas means * heat,’ * burning/ and, secondly,
penance, rigorous abstraction.
5 Without a portion: without a share in thy favours. lam myself: I am
just what I am ; a weak mortal, for whose infirmity allowance Bhould be made,
' Being (incorporated with) my body, approach me.’—Wilson.
m THE HYMNS OF [BOOK X,
Come to me, Manyu, Wielder of the Thunder ; bethink thee of
thy friend, and slay the Dasyus,
7 Approach, and on my right hand hold thy station : so shall we
slay a multitude of foemen.
The best of meath I offer to support thee : may we be first to
drink thereof in quiet.
HYMN LXXXIV. Manyu.
Bobne on with thee, 0 Manyu girt by Maruts, let our brave
men, impetuous, bursting forward,
March on, like flames of fire in form, exulting, with pointed
arrows, sharpening their weapons.
2 Flashing "like fire, be thou, 0 conquering Manyu, invoked, 0
Victor, as our army’s leader.
Slay thou our foes, distribute their possessions : show forth
thy vigour, scatter those who hate us.
3 0 Manyu, overcome thou our assailant: on ! breaking, slay¬
ing, crushing down the foemen.
They have not hindered thine impetuous vigour : Mighty,
Sole bom ! thou makest them thy subjects.
4 Alone of many thou art worshipped, Manyu ; sharpen the
spirit of each clan for battle.
With thee to aid, 0 thou of perfect splendour, we will uplift the
glorious shout for conquest.
5 Unyielding, bringing victory like Indra, 0 Manyu, be thou
bere our Sovran Ruler.
To tby dear name, 0 Victor, we sing praises ; we know the
spring from which thou art come hither.
6 Twin-born with power, destructive bolt of thunder, the highest
conquering -might is thine, Subduer I
Be friendly to us in thy spirit, Manyu, 0 Much-invoked, in
shock of mighty battle.
7 For spoil let Vanina and Manyu give us the wealth of both
sides gathered aud collected ;
And let our enemies with stricken spirits, o'erwhelmed with
terror, slink away defeated.
1 Like flames of fire inform; agnivUpdh: Homer’s Ssfiag 7 rvpog aWofiivoio*
3 Sole born: e 0 thou who art without companion.—Wilson,
5 The spring; the source.
7 For spoil; the preservation of their own property and the seizure of
their enemies’ goods being regarded as a double conquest. Or dhdnam
ubhdyam may mean wealth of both kinds, horses and cows.
This hymn and the preceding are to be repeated, Saya.ia says, at sacrifices to
ensure the destruction of enemies.
HYMN 85.] THE RIOTED A. 501
HYMN LXXXV. Sflryft'a Bridal.
Truth is the base that bears the earth ; by Surya are the heav¬
ens sustained.
By Law the Adityas stand secure, and Soma holds his place in
heaven.
2 By Soma are the Adityas strong, by Soma mighty is the earth.
ThusSoma in the midst of all these constellations hath bis.place.
3 One thinks, when they have brayed the plant, that he hath
drunk the Soma’s juice ;
Of him whom Brahmans truly know as Soma no one ever tastes.
4 Soma, secured by sheltering rules, guarded by hymns inBrihati,
Tbou standest listening to the stones : none tastes of thee who
dwells on earth.
5 When they begin to drink thee, then, 0 God, thou swellest out
again.
Yayu is Soma’s guardian God. The Moon is that which shapes
the years.
6 Raibhi was her dear bridal friend, and N&r&sanst led her home.
Lovely was Sury&’s robe: she came to that which G&thfi had
adorned.
7 Thought was the pillow of her couch, sight was the unguent
for her eyes:
Her treasury was earth and heaven when Sury& went unto
her Loi'd.
The main subject of this composite hymn, which is one of the latest m the
Rigveda, ie the ceremony of marriage in general and more especially the wed¬
ding of Sfiry&, the Daughter of the Sun, another form of Dawn, who is re¬
garded as the typical bride.
1 Truth: or reality ; sdtyam, used interchangeably with ritan, the Law
and Order of the universe.
2 By Soma: by the power of the deified Soma whose influence pervades,
quickens, and supports all existence. In the second line Soma is the Moon,
but perhaps there is an allusion to the other Bense also of the word. These
constellations: the ncckshativzs or lunar mansions. * In the centre of these
stars.’—Muir,
3 Know as Soma: know-to be the Moon, regarded as the food of Gods only.
4 By hymns in Brihait: that is by hymns in that metre. But the meaning
of Mrhataih is uncertain. According to S&yana, the B&rhatas are the seven
guardians of the Soma, Sv&na, Bhr&ja, Angh& ri, and others.
5 They: the Gods. Thee: the ambrosia contained in thee, which the
Gods drink during the waning of the Moon. 0 Qod; Soma, the Moon.
6 Soma is the deity of the preceding five stanzas. Sury&’s Bridal is the
subject of 6—17. Raibhi, Ndrdsansf, and Gdtlid are ritual verse, eulogistic
hymn, and non-Vedic song personified.
7 Treasury: Jcdsah : meaning, probably, trousseau or bridal outfit. Accord¬
ing to some the box or body of the chariot is intended.
502 THE HYMNS OF [BOOK X
8 Hymns were the cross-bara of the pole, Kurira-metre decked
the car:
- The bridesmen were the Asvin Pair : Agni was leader of the
train.
9 Soma was he who wooed the maid : the groomsmen were both
Asvins, when
The Sun-God Savitar bestowed his willing Sury^ on her Lord.
10 Her Spirit was the bridal car; the covering thereof was
heaven:
Bright were both Steers that drew it, when SurysL approached
her husband’s home.
11 Thy Steero were steady, kept in place by holy verse and
Sama*hymn ;
All ear were thy two chariot wheels : thy path was tremulous
in the sky.
12 Clean, as thou wentest, were thy wheels; wind was the axle
fastened there.
Sdrya, proceeding to her Lord, mounted a spirit-fashioned car.
13 The bridal pomp of Surya, which Savitar started, moved
along.
In Magha days are oxen slain, in Arjunls they wed the bride.
14 When on your three-wheeled chariot, O isvins, ye came as
wooers unto Surya’s bridal,
Then all the Gods agreed to your proposal: Pfishan as Son
elected you as Fathers.
15 0 ye Two Lords of lustre, then when ye to SuryA/s wooing came,
Where was one chariot-wheel of yours 1 Where stood ye for
the Sire’s command?
B Decked her car; formed its canopy. But the meaning of opasdh here is
uncertain. ‘Kurtra metre was the thong of the whip/—Wilson. The
bridesmen: in I. 119. 7 and elsewhere the Asvins are said to be the husbands
of SdryA Here they are represented as the* friends who had asked her in
marriage for Soma,
11 All ear: the text has srdtram, an ear, which S&yana says, means arotre >
two ears. * The two wheels were thy ears.’—Wilson.
13 In MagM days: or in stricter accordance with the text, * In AgM days/
when the Moon is in the lunar mansion MagM. See Jacobi, Festgruss an JR,
von Both, p. 69, and Weber, Vedische Beitrage, p. 32f. Slain: only on
especially festive occasions, weddings for instance. ‘Are whipped along/—
Wilson. In Arjunts : two asteriams or lunar mansions, more commonly called
Phalgunls. They md the bHde ,* she is esc *rted 'to her husband's home.
14 As wooers: on behalf of Soma. PUshan: here meaning Savitar. Son
and Fathers: intended to express close relationship and Savitar’s obligation
to the Asvins who had arranged the marriage.
15 For the Sire's command: to receive Savitar'a invitation to take part in
the bridal procession. According to S&yana, ‘ to offer your gift/
HYMN 85.] TEE MOVED!. 5C3
16 The Brahmans, by their seasons, know, 0 Surya, those two
wheels of thine:
One, kept concealed, those only who are skilled in highest
truths have learned.
17 To Sury& and the Deities, to Mitra and to Vartma,
Who know aright the thing that is, this adoration have I paid.
18 By their own power these Twain in close succession move;
They go as pi cVl-lr'i round the sacrifice.
Oue of the b .. i «■ !i all existing things* the other
ordereth seasons and is born again.
19 He, born afresh, is new and new for ever: ensign of days he
goes before the Mornings.
Coming, he orders for the Gods their portion. The Moon pro¬
longs the days of our existence.
20 Mount this, all-shaped, gold-hued, with strong wheels, fash¬
ioned of Kinsuka and Salmali, light-rolling,
Bound for the world of life immortal, Surya ; make for thy lord
a happy bridal journey.
21 Bise up from hence: this midden hath a husband. I laud
Vlsvavasu with hymns and homage.
Seek in her father’s home another fair one, and find the
portion from of old assigned thee.
22 Rise up from hence, Visvavasu: with reverence we worship thee.
Seek thou another willing maid, and with her husband leave
the bride,
23 Straight in direction be the paths, aud thornless, whereon
our fellows travel to the wooing.
Let Aryamau and Bhaga lead us; perfect, G Gods, the onion
of the wife*and husband.
16 The two wheels are probably heaven and earth, and the third, one kept
concealed, is the mysterious invisible world beyond them.
18 In this stanza and the following one, which are but loosely connected
with the rest of the hymn, Sthya represents the Suu, and Soma is the Moon.
20 Stanzas 20—33 eontain a collection of formulae repeated when the bride
mounts her chariot, while she is travelling to her husband’s house, when she
arrives there, and on the following morning. This: chariot. Kinsuka: the
wood of the Butea frondosa, Salmali: the silk-cotton tree ; Salmalia mala-
foarica. Stir yd: the girl is addressed by the name of Saryd, the typical
bride.
21 VUvdvasu: one of the Gandharvas, the protector of virgins. He is told
to leave the bride who no longer needs his care, and to transfer his guardian¬
ship to some marriageable maiden who has not yet found a husband. Fair
one: vy&ht&m: ‘decorated with ornaments/—Wilson
£3 To the wooing : to the father, to whom the mfcerc< j ders are to apply for
his daughter’s hand on behalf of their friend, according to S&yana,
[BOOK X,
504 THE HYMNS OF
24 How from the noose of Varuna I free thee, wherewith Most
Blessed Suvitar hath bound thee.
In Law's seat, to the world of virtuous action, I give thee up
uuinjured with thy consort.
25 Hence, and not thence, I send thee free. I make thee softly
fettered there,
That, Bounteous Indra, she may live blest in her fortune and
her sons.
26 Let PuMhan take thy hand and hence conduct thee; may the
two Asvins on their car transport thee.
Go to the house to be the household's mistress and speak as
lady to thy gathered people.
27 Happy be thou and prosper with thy children here : be vigi¬
lant to rule thy household in this home.
Closely unite thy body with this man, thy lord. So shall ye,
full of years, address your company.
28 Her hue is blue and red: the fiend who clingeth close is
driven off.
Well thrive the kinsmen of this bride : the husband is bound
fast in bonds.
29 Give thou the woollen robe away: deal treasure to the Brah¬
man priests.
This female fiend hath got her feet, and as a wife attends
her lord.
30 Unlovely is his body when it glistens with this wicked fiend.
What time the husband wraps about his limbs the garment
of his wife.
r-
24 The noose of Varuna; the girdle with which the bride is girded after
she has been bathed, combed, and dreBtsed for the marriage ceremony. Bee
Prof. Max Muller’s JUgveda-SanhUd, Yol, YI., Preface, p 14. Or, as Lanman
suggests, the noose may mean the tie by which a girl is bound to her father
till marriage. Law’s seat; the place of sacrifice, the altar.
Stanzas 24—26 and 32, 33 are spoken just before the bride's departure
from her father’s house.
25 Hence and not thence: from thy father’s house and not from thy
husband’s.
27 Be vigilant to rule thy household; this is SAyana’s explanation. * Be
watchful over the domestic fire.’—Wilson. The verse is addressed to the
bride, and to the newly-wedded pair on arrival at the bridegroom’s house.
26 Her hue; the colour of Krity&, Magic personified, a female deity or
fiend.
29 The woollen robe ; ‘the garment soiled by the body.’—Wilson. Attends
her lord; the magic, or evil spell, returns to its originator.—Ludwig,
HYMN 85.] THE HIG VEDA. BOB
31 Consumptions, from her people, which follow the bride's re¬
splendent train,—
These let the Holy Gods again bear to the place from which
they came.
32 Let not the highway thieves who lie in ambush fiud the wed¬
ded pair.
By pleasant ways let them escape the danger, and let foes
depart.
33 Signs of good fortune mark the bride : come all of you and
% look at her.
Wish her prosperity, and then return unto your homes again.
34 Pungent is this, and bitter this, filled, as it wens, with arrow-
barbs, Empoisoned and not fit for use.
The Brahman who knows S&rya well deserves the garment of
the bride.
35 The fringe, the cloth that decks her head, and then the triply
parted robe, —
Behold the hues which Sftrya wears : these doth the Brahman
purify.
36 I take thy hand in mine for happy fortune that thou mayst
reach old age with me thy husband.
Gods, Aryaman, Bhaga, Savitar, Purandhij have given thee to
be my household's mistress.
37 0 Pushan, send her on as most auspicious, her who shall be the
sharer of my pleasures ;
Her who shall twine her loving arms about me, and welcome all
my love and mine embraces.
38 For thee, with bridal train, they, first, escorted Sftry& to her
home. *
Give to the husband in return* Agni, the wife with progeny.
SI From her people: * a most remarkable and direct assumption of “ here¬
dity ” as a lurking danger/—Mme. Zd liable Ragozin, Vedic India } p. 371.
33 Perhaps spoken, on the way, to the spectators of the procession.
34 This: the bride’s garment. Mryd: meaning here the song of Sdry&'s
Bridal.
35 The meaning of dsdsanam, visnsanam, and adhiviJcartanam is uncertain.
Prof. Wilson renders these words by ' border-cloth/ ‘ head-cloth,* and ‘ divided
skirt.’ Prof. Weber and the St. Petersburg Lexicon explain the passage as refer¬
ring to the preparation of the carcass of the animal that has been slaughtered
for the festivity. According to this view the first line might be rendered :—
4 The butchering, the cutting up, the severing of limb and joint* ; and for
‘hues* ‘forma* might be substituted.
36 The bridegroom addresses the bride.
• .38 Thee ; Agni. They * the Qaudharvas, according to S&yana,
m TEE HYMNS OF [BOON X
39 Agni hath given the bride again with splendour and with
ample life.
Long-lived be he who is her lord; a hundred autumns let him
live.
40 Soma obtained her first of all; next the Gandharva -was her
lord.
Agni was thy third husband: now one born of woman is thy
fourth.
41 Soma to the Gandharva, and to Agni the Gandharva gave :
And Agni hath bestowed on me riches and sons and this my
spouse.
** 42 Be ye not parted; dwell ye here; reach the full time of human
life.
With sons and grandsons sport and play, rejoicing in your
own abode.
43 So may Prajapati bring children forth to us; may Aryaman
adorn us till old age come nigh.
Not inauspicious enter thou thy husband's house : bring bless¬
ing to our bipeds and our quadrupeds.
44 Not evil-eyed, no slayer of thy husband, bring weal to cattle,
radiant, gentle-hearted ;
Loving the Gods,* delightful, bearing heroes, bring blessing to
our quadrupeds and bipeds.
45 0 Bounteous Indra, make this bride blest in her sons and for¬
tunate.
Vouchsafe to her ten sons, and make her husband the eleventh
man.
46 Over thy husband's father and thy husband's mother bear full
sway. "
Over the sister of thy lord, over his brothers rule supreme.
47 So may the Universal Gods, so may the Waters join our hearts.
May Mfltarisvan, Dh&tar, and Deshtri together bind us close.
40 As the typical bride Suryfi, was first married to Soma, so the young maid
originally belongs to him, then to the Gandharva, as the guardian of virginity,
then to Agni as the sacred fire round which she walks in the marriage cere¬
mony, and fourthly to her human husbaud —Grassmann.
42 The formulae contained in stanzas 42—47 are repeated when the bride¬
groom has returned with his bride to his home, and offers sacrifice with fire.
The wedded pair are addressed first, and then the bride is exhorted and
blessed. Stanza 47 ’is spoken by the bridegroom for his wife and himself.
47 JDeshtri: Instructress, a female deity, not mentioned elsewhere in the
Jltgveda. According to S&yana, ddtvt phuldiidm sarasvati is meant: * the
bountiful (Saraswati).*—Wilson.
For a full account of the marriage ceremonies of the Hindfis, derived from
E7MN 86.]
TEE RIGVEDA.
507
HYMN LXXXVI. ‘ Indra.
Mbit have abstained from pouring juice : they count not Indra
as a God
Where at the votary's store my friend Yrishakapi hath drunk
his fill. Supreme is Indra over all.
2 Thou, Indra, heedless passest by the ill VrisMkapi hath wrought;
Yet nowhere else thou findest place wherein to drink the Soma
juice. Supreme is Indra over all.
3 What hath he done to injure thee, this tawny beast YrisMkapi,
With whom thou art so angry now 1 What is the votary's food¬
ful store? Supreme is Indra over all.
4 Soon may the hound who hunts the boar seize*him and bite
him in the ear,
0 Indra, that Yrishakapi whom thou protectest as a friend.
Supreme is Indra over all.
5 Kapi hath marred the beauteous things, all deftly wrought,
that were my joy.
In pieces will I rend his head; the sinner's portion shall be
woe. Supreme is Indra over all.
6 No Dame hath ampler charms than I, or greater wealth of
love's delights.
None with more ardour offers all her beauty to her lord's em¬
brace. Supreme is Indra over all.
the ritual of Br&hmans who use the S&ma-veda, see Colebrooke's Miscellaneous
Essays, No. III., and Weber and Haas, Indische Studien , Y, pp, 177 ff. See
also Eymns of the A tharva-veda, Book XIY., and Dr. J. Ehni’s paper, Zeits-
chrift der JDeutschen Morgenldndischen Gesellschaft, XXXIII, pp. 166 ff. I
have relied mainly on Ludwig’s Commentary. Prof. Grassmann has bauished
the hymn to his Appendix. -
1 S&yana ascribes this stanza to Indra ; others make Indr4nS the speaker.
Vrish&kapi is said to have monopolized the offerings that should have been
presented to Indra. Vfhhdkapi —literally ‘ the strong ape*’ or * the male ape’
—appears to be a sort of intermediate being between a demigod and a demon ;
but ib is not easy to determine his nature. S&yana calls him the son of Indra.
He is also Baid to be the setting bub, and the sun who draws up vapour and
irrigates with mist. According to M. Bergaigue, La Religion Vidique, II, 270,
he was a mythical sacrificer.
2 Indr&nt blames Indra for his apathy.
3 Indra speaks. What is the votary's foodful store f: why should his appro¬
priation of the worshipper’s offerings make thee so angry ?
4 Indr&nt is the speaker of this stanza and of the two, or three, that follow.
5 Kapi: the ape; an abbreviation of Yrishakapi. Keith marred the beau¬
teous things : according to Sftya* a, hath spoiled the oblations prepared for me
by my worshippers. But it seems more probable that Yrishakapi has assault¬
ed IndiAd and inflicted injuries on her person.
6 Iudr&nt speaks with pride of her voluptuous charms which incited YrisbA-
kapi to his amorouB assault.
503
THE HYMNS OF
[BOOH X.
. 7 Mother whose love is quickly won, I say what verily will be.
My breast, 0 Mother, and my head and both my hips seem
quivering. Supreme is, Indra over all.
g Dame with the lovely hands and arms, with broad hair-plaits
add ample hips,
Why, 0 thou Hero's wife, art thou angry with our Vrish&kapi ?
Supreme is Indra over all,
9 This noxious creature looks on me as one bereft of hero's love.
Yet Heroes for my sons have I, the Maruts' Friend and Iudra's
Queen. Supreme is Indra over all,
10 From olden time the matron goes to feast and general sacrifice.
Mother of Heroes, Iudra's Queen, the rite's ordainer is extolled.
Supreme is Indra over all.
11 So have I heard Indent called most fortunate among these Dames,
For never shall her Consort die in future time through length
of days. Supreme is Indra over all.
12 Never, Indrstni, have I joyed without my friend Vrishftkapi,
Whose welcome offering here, made pure with water, goeth to
the Gods. Supreme is Indra over all,
13 Wealthy Vrishakap&yi, blest with sons and consorts of thy sons,
Indra will eat thy bulls, thy dear oblation that effecteth much.
Supreme is Indra overall.
14 Fifteen in number, then, for me a score of bullocks they prepare,
And I devour the fat thereof: they fill my belly full with food.
Supreme is Indra over all.
15 Like as a bull with pointed horn, loud bellowing amid the herds,
Sweet to thine heart, 0 Indra, is the brew which she who
tends thee pours. Supreme is Indra over ajl,
7 This stanza is ascribed by S&yana to Vrish&kapi. It is hardly intelligible;
but, as Ludwig says, it seems to be spoken by Indi&nl, expressing her indigna-
tion at Vrishftknpi’s audacity which makes all her body quiver with rage.
8 Indra speaks.
9 Indr&ni speaks this and the following stanza. Bereft of hero's love: who
has no brave husband to protect her.
10 The matron goes to feast: Indr&nl means that Vrish&kapi assaulted her
when she was on her way to a festival, which women were accustomed to at¬
tend ; and that her rank as Indra’s consort did not preserve her from insult.
11 Indra speaks this and the following stanza,
13 Spoken by Vrishdkapi to his wife Vrish&kap&yi who is said to represent
the dawn, or, by others, the gloaming which follows the setting sun Vrisb&kapi.
14 Indra speaks. Fifteen: sacrificers ; probably TrialAkapi and his wife,
and their sons and daughters-in-law. Sftyana explains differently;—‘The
worshippers dress for me fifteen (and) twenty bulls.’—Wilson.
15 Indr&pl speaks, endeavouring to attract him to her own libation instead
of the offerings of Vrish&kapi.
I pass over stanzas 16 and 17, which I cannot translate into decent English.
THE MIGVBDA.
m
HYMN 86.]
18 0 Indra this Vrishakapi bath found a slain wild animal,
Dresser, and new-made pan, and knife, and wagon with a load
of wood. Supreme is Indra over all,
19 Distinguishing the D4sa and the Arya, viewing all, I go.
I look upon the wise, and drink the simple votary’s Soma juice.
Supreme is Indra over all.
20 The desert plains and steep descents, how many leagues in
length they spread !
Go to the nearest houses, go unto thine home, Vrishakapi.
Supreme is Iudra over all.
21 Turn thee again Vrishakapi; we twain will bring thee happiness.
Thou guest homeward on thy way along this psth wnich leads
to sleep. Supreme is Indra over all.
22 When, Indra and Vrishakapi, ye travelled upward to your home,
Where was that noisome beast, to whom went it, the beast
that troubles man ? Supreme is Indra over all,
23 Daughter of Manu, Parsu bare a score of children at a birth.
Her portion verily was bliss although her burthen caused her
grief.
18 Indr&.ii speaks, bub her speech is difficult to understand. Wild ani¬
mal: von Roth conjectures ‘wild ass* as the meaning of parasvantam
here. Dresser: or slaughter-bench. ‘ A fire-place (to cook it).'—Wilson.
Indrdni seems to speak depreciatingly of a sacrifice offered by V rish&kapi as
consisting of an unsuitable victim, prepared with instruments and means
which chance has thrown in his way. Ludwig thinks that Vrish&kapi may
represent the Moon whose spots are fancifully considered to be the objects
mentioned by Indr&ui.
19 / look: with favour. The simple votary is the worshipper who offers his
libation in a sincere spirit of devotion. The stanza and the two following
are spoken by Indr*.
20 VriaMkapi appears to meditate flight into distant deserts to escape
from the wrathful Indr&ni. Indra dissuades him, and promises to reconcile
Indrdnl to him.
22 The two concluding stanzas seem to be spoken by Indr&ni. Stanza 22 is
obscure, and stanza 23 has no discoverable connexion with the rest of the hymn.
23 Daughter of Manu .* that is, of the progenitor of men. Nothing more
is known of Parsu, which means a rib. Much of this hymn^ appears to be
inexplicable. M. Bergaigue thinks that Vrishakapi, Indra’s friend, represents
Soma, and Indr&ai the wife of Indra represents Prayer. ‘This bizarre myth
would symbolize the frequently expressed idea that Indra loves neither the
sacred beverage without prayer nor prayer without the sacred beverage. He
wishes therefore his union with Prayer to be accompanied by the union of
Prayer with Soma, and he neglects sacrifice, as long as this union of the two
essential elements of worship remains unaccomplished.’—See la Meligion
Vtdique, 11.270,271. * .
Prof. Geldner gives a different interpretation of the hymn, which he has
translated and exhaustively discussed in Vediseke Studien, II. pp. 22 —42.
See also Oldenberg, Meligion des Veda, 172—174,
510
TEE EYMNS OF
IBOOK X
HYMN LXXXVII. Agni.
I balm with oil the mighty Bakshas-slayer ; to the most
famous Friend I come for shelter*
Enkindled, sharpened by our rites, may Agni protect us in
the day and night from evil.
2 0 Jatavedas with the teeth of iron, enkindled with thy flame
attack the demons.
Seize with thy tongue the foolish gods’ adorers : rend, put
within thy mouth the raw-flesh eaters.
3 Apply thy teeth, the upper and the lower, thou who hast
both, enkindled and destroying.
Eoam also in the air, 0 King, around us, and with thy jaws
assail the wicked spirits.
4 Bending thy shafts through sacrifices, Agni, whetting their
points with song as if with whetstoues,
Pierce to the heart therewith the Yatudh&nas, and break their
arms uplifted to attack thee.
5 Pierce through the Y&tudhana's skin, 0 Agni; let the destroy¬
ing dart with fire consume him.
Bend his joints, Jatavedas, let the eater of flesh, flesh-seeking,
track his mangled body.
6 Where now thou seest, Agni Jatavedas, one of these demons
standing still or roaming,
Or flying oh those paths in air's mid-region, sharpen the shaft
and as an archer pierce him.
7 Tear from the evil spirit, Jatavedas, what he hath seized and
with his spears hath captured.
Blazing before him strike him down, 0 Agni; let spotted
carrion-eating kites devour him.
8 Here tell this forth, 0 Agni: whesoever is, he himself, or acteth
as, a demon,
Him grasp, 0 thou Most Youthful, with thy fuel: to the Man-
seer's eye give him as booty.
9 With keen glance guard the sacrifice, 0 Agni: thou Sage,
conduct it onward to the Vasus.
Let not the fiends, 0 Man-beholder, harm thee burning against
the Bakshaeas to slay them.
2 The demons: Yfttudh&nas, explained by S4yana as=R4kgiha8as. See VII.
104. 15. Foolish gods* adorers: mitradev&n: according to S&yana, a special
class of evil spirits called Mfiradevas because they make destruction their sport,
5 The eater of flesh: the wolf or other carnivorous animal.
8 The Man-seer here is either Agni himself or $4rya the Sun.
9 To the Vasus . to the Gods to whom the oblations are made. S&yana ex-
HYMN $7.] THE JUG VEDA. fill
10 Look on the fiend mid men, as Man-beholder; rend thou his
three extremities in pieces.
Demolish with thy flame his ribs, 0 Agni) the Y&tudh&na’s
root destroy thou triply.
11 Thrice, Agni, let thy noose surround the demon who with his
falsehood injures Holy Order.
Loud roaring with thy flame, 0 J&tavedas, crush him and
cast him down before the singer.
12 Lend thou the worshipper that eye, 0 Agni, wherewith thou
lookest on the hoof-armed demon.
With light celestial in Atharvan’s manner burn up the fool
who ruins truth with falsehood. *
13 Agni, what curse the pair this day have uttered, what heated
word the worshippers have spoken,
Each arrowy taunt sped from the angry spirit,—pierce to the
heart therewith the Y&tudb&nas.
14 With fervent heat exterminate the demons; destroy the fiends
with burning flame, 0 Agni.
Destroy with fire the foolish gods’ adorers; blaze and destroy
the insatiable monsters.
15 May Gods destroy this day the evil-doer: may each hot curse
of his return and blast him.
Let arrows pierce the liar in his vitals, and Visva’s net enclose
the Yatudh&na.
16 The fiend who smears himself with flesh of cattle, with flesh
of horses and of human bodies,
Who steals the milch-cow’s milk away, O Agni,—tear off the
heads of such with fiery fury.
17 The cow gives milk each year, 0 Man-regarder : let not the
Y&tudhana ever taste it.
If one would glut him with the biestings, Agui, pierce with
thy flame his vitals as he meets thee.
plains vdsubhyah here by vastin & mar thdya :—* to (the acquisition of) riches.’—
Wilson.
10 His three extremities: his three heads, according to S&yana. t Kopf
und Schultern,’ head and shoulders.—Grassmann. Moot: meaning his feet.
Triply: used vaguely, to correspond with the three upper extremities.
* Cut off the triple foot of the Ydtudhana* —Wilson.
12 Hoof-armed: striking with the hoof. According to S&yana, ‘having
nails like hoofs.* In Atharvan’s manner : like Atharvan, the ancient priest
who is said to have been the first who obtained fire.
13 The pair: the married pair ; perhaps the sacrificer and his wife. The
Rishi prays that every hasty word that may have been uttered by pious people
in their anger may he used as a weapon to wound the Y&tudh&na.
15 VUva’s net: the noose of the all-pervading Agni.
512 THE HYMNS OF [BOOK X.
18 Let the fiends drink the poison of the cattle; may Aditi cast
off the evil-doers.
May the God Savitar give them up to ruin, and be their share
of plants and herbs denied them.
19 Agni, from days of old thou slayest demons: never shall
Rakshasas in fight o’ercome thee.
Burn up the foolish ones, the flesh-devourers : let none of them
escape thine heavenly arrow.
20 Guard us, 0 Agni, from above and under, protect us from
behind us and before us ;
And may thy flames, most fierce and never wasting, glowing
with fervent heat, consume the sinner.
21 From rear, from front, from tinder, from above us, 0 King,
protect us as a Sage with wisdom.
Guard to old age thy friend, 0 Friend, Eternal: 0 Agni, as
Immortal, guard us mortals.
22 We set thee round us as a fort, victorious Agni, thee a Sage,
Of hero lineage, day by day, destroyer of our treacherous foes.
23 Burn with thy poison turned against the treacherous brood of
Rkkshasas,
0 Agni, with thy sharpened glow, with lances armed with points
of flame,
21 Burn thou the paired Kimidins, burn, Agni, the Y&tudhana pairs.
I sharpen thee, Infallible, with hymns. 0 Sage, be vigilant.
25 Shoot forth, 0 Agni, with thy flame: demolish them on every side.
Break thou the Yatudhana’s strength, the vigour of the Rak-
shasa.
HYMN LXXXVIII. Agni.
Dear, ageless sacrificial drink is offered in light-discovering,
heaven-pervading Agni.
The Gods spread forth through his Celestial Nature, that he
might bear the world up and sustain it.
2 The world was swallowed and concealed in darkness: Agni
was born, and light became apparent.
The Deities, the broad earth, and the heavens, and plants,
and waters gloried in his friendship.
18 The poison, of the cattle: if they drink milk, let it poison them.
According to R&yana, let them drink the poison of the cattle (which is kept
in the house), meaning perhaps some poisonous ointment used for external
application only.
24 Kimidins: treacherous and malevolent spirits. See VII. 104. 2, note.
1 Sacrificial drink: ' swelling oblation/ according to Prof. Pischel.
HYMN 88.] THE RIG VEDA. 5X3
3 Inspired by Gods who claim our adoration, I now will laud
Eternal Lofty Agni,
Him who hath spread abroad the earth with lustre, this heaven,
and both the worlds, and air’s mid-region.
4 Earliest Priest whom all the Gods accepted, and chose him,
and anointed him with butter,
He swifty made all things that fly, stand, travel, all that hath
motion, Agni Jatavedas.
5 Because thou, Agni, Jatavedas, stoodest at the world’s head
with thy refulgent splendour,
We sent thee forth with hymus and songs and praises ; thou
filledst heaven and earth, God meet for worship.
6 Head of the world is Agni in the night-time; then, as the
Sun, at morn springs up and rises.
Then to his task goes the prompt Priest foreknowing the
woudrous power of Gods who must be honoured.
7 Lovely is he who, kindled in his greatness, hath shone forth,
seated in the heavens, refulgent.
With resonant hymns all Gods who guard our bodies .have
offered up oblation in this Agni,
8 First the Gods brought the hymnal into being; then they
engendered Agni, then oblation.
He was their sacrifice that guards our bodies : him the heav¬
ens know, the earth, the waters know him.
0 He, Agni, whom the Gods have generated, in whom they
offered up all worlds and creatures,
He with his bright glow heated earth and heaven, ui'ging him¬
self right onward in his grandeur.
10 Then by the 2aud the Gods engendered Agni in heaven, who
fills both worlds through strength and vigour.
They made him to appear in threefold essence: he ripens
plants of every form and nature.
5 We sent thee forth: the Rishi glorifies the power of the priests who
made Agni their messenger to the Gods.
6 Agni, who is the Moon by night, at dawn becomes Sfirya or the Sun-God
■who when he sets again becomes Agni.
9 AU worlds and creatures; proleptically : meaning that the oblation
offered by the gods was destined to produce the universe, — Ludwig, Accord¬
ing to S&yana :— 1 in whom all beings have offered oblations ; * but it is clear
that the oblations of the Gods are intended.
10 Through strength and vigour: saktbhih: *by his functions:’—Wilson.
In threefold essence: or in three conditions, or places,' as the Sun, lightning,
and terrestrial fire.
33
m the hymns of [book x
11 What time the Gods, whose due is worship, set him as Surya,
Son of Acliti, in heaven,
When the Pair, ever wandering, sprang to being, all creatures
that existed looked upon them.
12 For all the world of life the Gods made Agni Vaisv&nara to
be the days’ bright Banner,—
Him who hath spread abroad the radiant Mornings, and, com¬
ing with his light, unveils the darkness.
13 The wise and holy Deities engendered Agni Vaisvanara whom
age ne’er touches,
The Ancient Star that wanders on for ever, lofty and strong,
Lord oftthe Living Being.
14 We call upon the Sage with holy verses, Agni Vaisvanara the
ever-beaming,
Who hath surpassed both heaven and earth in greatness : he
is a God below, a God above its.
15 1 have heard mention of two several pathways, ways of the
Fathers and of Gods and mortals.
On these two paths each moving creature travels, each thing
between the Father and the Mother.
16 These two united paths bear him who journeys born from the
head and pondered with the spirit.
He stands directed to all things existing, hasting, unresting
in his fiery ’Splendour.
17 Which of us twain knows where they speak together, upper
and lower of the two rite-leaders ?
Our friends have helped to gather our assembly. They came
to sacrifice; who will announce it?
18 How many are the Fires and Suns in number 1 What is the
number of the Dawns and Waters ?
Not jestingly I speak to you, 0 Fathers. Sages, I ask you
tliis for information.
11 The Pair: the Sun and Moon. Accrding to S&yana, Ushas and SUrya,
13 Lord of the Living Being: the meaning of yahshdsya is uncertain.
Sftyana explains it by ptijyasya devasya, of the adorable God. ‘ The observer
of what is firm.’—Ludwig. ‘The lord of meteors,’—Grassmann. ‘Surveil-
lant du Yaksha,'—Bergaigne.
14 Beloio: on earth.
15 Two several pathways; the way to the other world and the way back to
the earth. The Bather and the Mother: heaven and earth.
16 Him who journeys: Agni. Brom the head: of the world. FromAditya,
the head or chief of all existence, according to S&yana,
17 U$ twain: Agni and the Rishi. Upper a/nd lower: according to SSyana,
the upper fire is V&yu and the lower is terrestrial Agni. Who will announce
it ? ; Agni alone will make the sacrifice known to the Gods.
HYMN 89.] TIIE RIO VEDA. 515
19 As great as is the fair-winged Morning’s presence to him who
dwells beside us, Matarisvan !
Is what the Br&hman does when he approaches to sacrifice
and sits below the Hotar.
HYMN LXXXIX. Indra.
I will extol the most heroic Indra who with his might forced
earth and sky asunder;
Who hath filled all with width as man’s Upholder, surpassing
floods and rivers in liis greatness.
2 Surya is he : throughout the wide expanses shall Indra turn
him, swift as car-wheels, hither,
Like a stream resting not hut ever active : he hath destroyed,
with light, the black-lined darkness.
3 To him I sing a holy prayer, incessant, new, matchless, common
to the earth and heaven,
Who marks, as they were backs, all living creatures: ne’er
doth he fail a friend, the noble Indra.
4 I will send forth my songs in flow unceasing, like water from
the ocean's depth, to Indra
Who to his car on both its sides securely hath fixed the earth
and heaven as with an axle.
5 Rousing with draughts, the Shaker, rushing onward, im¬
petuous, very strong, armed as with arrows
Is Soma; forest trees and all the bushes deceive not Indra
with their offered likeness.
19 Morning's presence: the light of Dawn which spreads over heaven and
earth. Him who cgiucfls beside us: the Yajam&na, or institutor of the
sacrifice.—Ludwig. Below the Hotar: below the regular Hotar-priest.
S&yana explains this stanza differently :—‘ As long, Matarisvan, as the swiftly-
moving (nights) cover the face of the dawn, (so long) the Brahman , the
inferior sitting down (to perform the work) of the Hohd, approaching the
sacrifice supports (the ceremony).’—Wilson.
X With width: with his own extended magnitude. ‘With radiance,*—
Wilson.
2 Siirya is he: Indra is identified with the Sun whose course he directs.
According to S&ystna, stir yah here = suviryah, heroic.
3 Incessant: or unerring, that is, in strict accordance with the rules of
the ritual. A s they were backs: as if they were horses or oxen, the length
and Bhape of whose backs must be carefully considered in forming a judgment
of their worth.
5 Prof. Wilson observes :—' This verse is obscure, partly because the words
are unusual, partly because there is a confusion between Indra and Soma.'
Deceive not Indra: he will not accept any substitutes : he will have nothing
but the genuine Soma-plant and its juice.
[BOOK X
516 THE HYMNS OF
6 Soma hath flowed to him whom naught can equal, the earth,
the heavens, the firmament, the mountains,—
When heightened in his ire his indignation shatters the firm
and breaks the strong in pieces.
7 As an axe fells the tree so he slew Vritra, brake down the
strongholds and dug out the rivers.
He cleft the mountain like a new-made pitcher. Indra brought
forth the kine with his Companions.
• 8 Wise art thou, Punisher of guilt, 0 Indra. The sword lops
limbs, thou smitest down the sinner,
The men who injure, as it were a comrade, the lofty Law of Va»
runa and Mitra.
9 Men who lead evil lives, .who break agreements, and injure
Varuna, Aryaman, and Mitra,—
Against these foes, 0 Mighty Indra, sharpen, as furious death,
thy Bull of fiery colour.
10 Indra is Sovran Lord of Earth and Heaven, Indra is Lord of
waters and of mountains.
Indra is Lord of prosperers and sages : Indra must be invoked
in rest and effort.
11 Vaster than days and nights, Giver of increase, vaster than
firmament and flood of ocean,
Vaster than bounds of earth and wind’s extension, vaster
than rivers and our lands is Indra.
12 Forward, as herald of refulgent Morning, let thine insatiate
arrow fly, 0 Indra,
And pierce, as ’twere a stone launched forth from Jieaven, with
hottest blaze the men who love deception.^
13 Him, verily, the moons, the mountains followed, the tall trees
followed and the plants and herbage.
Yearning with love both Worlds approached, the Waters wait¬
ed on Indra when he first bad being.
7 His Companions; the Mam ts, who assisted him in performing hia exploit.
8 Punisher of guilt; here Indra is said to discharge the duties which in
more ancient hymns' am ascribed to Agni and to Mitra and Varuna.
9 Thy JBvdl; thy thunderbolt. ‘The heavy strong red weapon. 1 —M.
Mhller.
10 Invest and effort: ‘ for the acquirement and preservation of wealth._
Wilson.
13 The moons: oi% the months. Waited on Indra; as the representative
of the Sun, the originator of all life.—Ludwig.
HYMN 90.] TEE MOVE DA. 517
14 Where was the vengeful dart when thou, 0 Indra, clavesfc the
demon ever bent on outrage %
When fiends lay there upon the ground extended like cattle in
the place of immolation t
15 Those who are set in enmity against us, the Oganas, 0 Indra,
waxen mighty,—
Let blinding- darkness follow those our foemen, while these
shall have bright shining nights to light them.
16 May plentiful libations of the people, and singing Bishis’ holy
prayers rejoice thee.
Hearing with love this common invocation, come unto us, pass
by all those who praise thee.
17 O Indra, thus may we be made partakers of thy new favours
that shall bring us profit.
Singing with love, may we the Visv&mitras win daylight even
now through thee, 0 Indra.
18 Call we on Maghavan, auspicious Indra, best Hero in the fight*
where spoil is gathered,
The Stroug who listens, who gives aid in battles, who slays
the- Vritras, wins and gathers riches.
HYMN XC. Punish*.
A thousand heads hath Purusha, a thousand eyes, a thousand
feet.
On every side pervading earth he fills a space ten fingers wide.
2 This Purusha is all that yet hath been and all that is to be ;
The Lord of Immortality which waxes greater still by food.
14 Fiends: mitrakr&vah: the exact meaning of the word is uncertain.
Prof. Ludwig takes it as a genitive case : * What time they lay there on the
earth extended like t>xen in a demon’s place of slaughter.’
15 Oganas; probably the name of some hostile clan. According to S&yana*
enemies assembled in numbers. These: us and our friends here.
16 All those iohopraise thee; all other worshippers.
18 This is the concluding stauza of several hymns of the Visv&mitras.
See IIL 30. 22 ; 31. 22 ; 32. 17 ; 34. U ; 35. 11 ,* 36. 11.
1 Purusha , embodied spirit, or Man personified and regarded as the soul
and original source of the universe, the personal and life- rri^nrr in
all animated beings, is said to have a thousand , that is, i■ i . .s
eyes, and feet, as being one with all created life. A space ten fingers wide;
the region of the heart of man, wherein the soul was supposed to reside,.
Although as the Universal Soul he pervadeB the universe, as the Individual
Soul he is enclosed in a space of narrow dimensions. See Hymns of the
Atharm-veda , XIX. 6. I, note.
2 The second line Is explained in various ways. The meaning of the words
seems to be: he is lord of immortality or the immortal world of the Gods,
which grows greater by food, that is, by the sacrificial offerings of men.
518
THE HYMNS OF
[HOOK X
3 So mighty is his greatness; yea, greater than this is Purusha.
All creatures are one*fourth of him, three-fourths eternal life
in heaven.
4 With three-fourths Purusha wenfr up ; one-fourth of him again
was here.
Thence he strode out to every side over what eats not and what
eats,
5 From him Yiraj was born; again Purusha from Yiraj was born.
As soon as he was born he spread eastward and westward o'er
the earth.
6 When Gods prepared the sacrifice with Purusha as their
offering,
Its oil was spring, the holy gift was autumn; summer was
the wood.
7 They balrned as victim on the grass Purusha born in earliest time.
With him the Deities and all S&dhyas and Risbis sacrificed.
According to Sftyana : he is the lord or distributer of immortality because
he becomes the visible world in order that living beings may obtain the fruits
of their actions and gain moJcsha or final liberation from their bonds, ‘ he is
also the lord of immortality; for he mounts beyond (his own condition)
for the food (of living beings),’—Wilson. Colebrooke translates the line
* he is that which grows by nourishment, and he is the distributer of immor¬
tality.’ Dr. Muir renders it by ‘ He is also the lord of immortality, since
by food he expands.’ According to the paraphrase in the Bh&gavata-Pur&na,
the meaning of the last clause is: ‘since he hath transcended mortal
nutriment.’ Prof. Ludwig’s version is ; * auch fiber die unsterblichkeit
gebietend, [da erj was durch speise [ist,] weit uberragt/ ruling also over
immortality, [since he] far transcends what [exists] through food ; but in his
Commentary a somewhat different explanation is given. 4 Ruling over im¬
mortality, he was all that grows by food.’—Peterson.
3 Eternal life : umritam: immortality, or the immortal Gods.
4 Over what eats not atui what eats: over animate and ^animate creation.
According to Sdyana and Mahidharn, over both classes of created things",
those capable of enjoyment^ that is, who can taste the reward and punish¬
ment of good'^ and evil actions, such as Gods, men, and lower animals, and
those who are incapable thereof, such as mountains and rivers— chetanam } or
conscious, achetanam, or unconscious, creation,
5 From him : or, from tliafc, the ‘ one-fourth ’ mentioned in stanzas 3 and
4* Yirdj, or, in the nominative form, VirtLfe, is said to have come, in the form
of the mundane egg, from Adi-Purusha, the primeval Purusha, or presiding
Male or Spirit, ‘who then entered into this egg, which he animates as its
vital soul or divine principle.’ Or YirAj may 1 be tbe female counterpart of
Purusha as Aditi of Dakshain X. 72, 4, 5,’ See Dr. Muir’s exhaustive Noii*
on this passage, 0 . & Texts „ Y. pp. 369, 370; and Wallis, Cosmology of the
Figveda, p. 87. Eastward and westward: or, before and behind.
. sacrifice: mdnasam yajfiam , a mental or imaginary sacrifice, accord¬
ing to Siyana. Summer: grtshmd does not occur in any other R. Y. hymn.
Spring : msantd occurs in only one other R. V. hymn.
7 On the grass: on the sacred grass used in sacrifices. Sddhyas ; a class
gi celestial beiugs, probably ancient divine sacrifices, -
MYMN 90.]
TBE RWVEDA .
519
8 From that great general sacrifice the dripping fat was gather¬
ed up.
He formed the creatures of the air, and animals both wild and
tame,
9 From that great geueral sacrifice Bichas and Sama-hymns
were born:
Therefrom were spells and charms produced; the Yajus had
its birth from it.
10 From it were horses born, from it all cattle with two rows of
teeth:
From it were generated kine, from it the goats and sheep were
born.
11 When thejr divided Purusha how many portions»did they make 1
What do they call his mouth, his arms 2 What do they cafl his
thighs and feet 2
12 The Brahman was his mouth, of both his arms was the B&janya
made.
His thighs became the Vaisya, from his feet the Sudra was
produced.
13 The Moon was gendered from his mind, and from his eye the
Sun had birth ;
Indra and Agui from his mouth were born,' and Vayu from
his breath.
14 Forth from his navel came mid-air; the sky was fashioned
from his head;
Earth from his feet, and from his ear the regions. Thus they
foi’med the worlds.
-- : f --£_--
i
8 The drip-ping fat; c tile mixture of curds and butter.*—Wilson. Be:
or, it; the sacrificed victim Puruslia, or the sacred clarified butter. The crea¬
tures of the air: 1 those animals over whom Vd,yu presides,’—Wilson.
9 Spells and charms: pwbably those of the later collection of the Afcharva-
veda. The Yajus: the Yajur-veda.
. 12 JMjanya; the second or Kshatriya caste, the regal and military class.
Vaisya: the husbandman ; he whose business is agriculture and trade. Sildra :
the labourer. The Br&hmau is called the mouth of Purusha, as having the
special privilege, as a priest, of addressiug the Gods in prayer. The arms of
Purusha became the ll&janya, the prince and soldier who wields the sword
and spear. His thighs, the strongst parts of his body, became the agricul¬
turist and tradesman, the chief support of society; and his feet, the emblems
of vigour and activity, became the S idra or labouring man on whose toil and
industry all ultimately rests. This is the only passage in the Kigveda which,
enumerates the four castes.
14 Cf. the creation myth of the world-giant Ymir or Hyrnir in old Northern
poetry. The hills are his bones, the vault of the sky his skull, the sea his
blood, and th0 clouds his brains.— Corpus Poeticum Boreal Yol. II. p. 468.
520 THE HYMNS OF [ROOK X
15 Sev6n fencing-sticks had he, thrice seven layers of fuel were
prepared,
When the Gods, offering sacrifice, bound, as their victim,
Purush a.
16 Gods, sacrificing, sacrificed the victim ; these were the earliest
holy ordinances.
The Mighty Ones attained the height of heaven, there where
the Sftdhyas, Gods of old, are dwelling.
HYMN XCL Agni.
Brisk, at the place of lift, hymned by men who wake, our
own familiar Friend is kindled in the house ;
Hotar of all oblation, worthy of our choice, Lord, beaming,
„ trusty fri6nd to one who loveth him.
2 He, excellent in glory, guest in every house, finds like a swift¬
winged bird a home in every tree.
Benevolent to men, he scorns rio living man: Friend to the
tribes of men he dwells with every tribe.
3 Most sage with insight, passing skilful with thy powers art
thou, 0 Agni, wise with wisdom, knowing all.
As Vasu, thou alone art Lord of all good things, of all the
treasures that the heavens and earth produce.
4 Foreknowing well, 0 Agni, thou in lift’s place hast occupied
thy regular station balmed with oil.
Marked are thy comings like the comings of the Dawns, the
rays of him who shinefch spotless as the Sun.
15 Fencing-sticks: guards, or pieces of wood laid round the sacrificial fire
to enclose it. S&yaua explains paridhdyah as the seven metres, or as six shallow
trenches dug round the fire, and an imaginary one round the Sun. Mahtdhara
says that the seven oceans may be intended.
This pantheistic hymn, which is generally called the Pwrusbasdkta, is of
comparatively recent origin, and appears to be an attempt to harmonize the
two ideas of sacvifi.ee and creation. For further information regarding it, see
Muir, 0 8. Texts , I. pp. 6—11, and V. 368—377, Prof, Max Muller, Ancient
Sanskrit Literature , pp. 570f, and Dr. Scherman, Philosophische Hymnen aus
derFig-r, ? 7 ‘'f ■ 11—23. The hymn has also been trans¬
lated bj • - * -. ‘ • .• Essays, pp, 167, 168; by Wallis, Cos*
mology of the Migveda , pp. 87, 88; and by Peterson, Hymns from the Rigveda,
pp. 289, 290; also by Burnouf, Bhdgavata Puvdna , Preface to Yol. I., and by
Weber, IndUsche Studien, IX. p. 5. Grassmann’s Translation in his Appendix
to Yol. II., and Ludwig's Translation and Commentary should be consulted.
See also Hymns of the Atharva-veda, XIX. 6, which is a reproduction of
this hymn with transpositions and variations.
1 The place of lid ; the shrine where clarified butter is poured upon the
fire. Our own familiar Friend: Agni, the Friend of the house.
2 Swift-winged bird: or, bird of prey. 1 2 3 Hunter,’ according to Ludwig,
3 Vatu •* the word meaning also good and treasure,
EtMN 91.3 TEE RIGVEbA.. 5521
5 Thy glories are, as lightnings from the rainy cloud, marked,
many-hued, like heralds of the Dawns' approach,
When, loosed to wander over plants and forest trees, thou
crammest by thyself thy food into thy month.
6 Him, duly coming as their germ, have plants received: this
Agni have maternal Waters brought to life.
So in like manner do the forest trees and plants bear him
within them and produce him evermore.
7 When, sped and urged by wind, thou spreadest thee abroad,
swift piercing through thy food according to thy will,
Thy never-ceasing blazes, longing to consume, like men on
chariots, Agni, strive on every -side. ^
8 Agni, the Hotar-priest who fills the assembly full, Waker of
knowledge, chief Controller of the thought,—
Him, yea, none other than thyself, doth man elect at sacri¬
ficial offerings great and small alike.
9 Here, Agni, the arrangers, those attached to thee, elect thee
as their Priest in sacred gatherings,
When men with strewn dipt grass and sacrificial gifts offer
thee entertainment, piously inclined.
10 Thine is the Herald's task and Cleanser’s duly timed; Leader
art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the
Brahman, Lord and Master in our home.
11 When mortal man presents to thee Immortal God, Agni, his
fuel or his sacrificial gift,
Then thou art his Adhvaryu, Hotar, messsenger, callest the
Gods and orderest the sacrifice.
12 From us these Hymns in concert have gone forth to him, these
holy words, these Biehas, songs and eulogies,
Eager for wealth, to Jltavedas fain for wealth : when they
have waxen strong they please their Strength ener.
0 Agni is produced in the form of lightning by the waters of the firma¬
ment, or the clouds, and descends with the rain into plants and trees, from
the wood of which he is brought forth by attrition.
8 Great and small: with Soma or without it.
9 The arrangers: priests who order and conduct the sacrificial ceremonies.
10 Agni discharges the duties of the seven chief priests, officiating as
Hotar, Potar, Heshfear, Agnidh, Pras&star, Adhvaryu, and Brahman. See XI.
I. 2, where this stanza originally occurs.
11 Qallest the Gods: 'sayest the formula.’—Ludwig.
12 Richas: verses of praise.
522 THE HYMNS OF [BOOK X.
13 This newest eulogy will I speak forth to him, the Ancient One
who loves it. May he hear our voice.
May it come near his heart and make it stir with love, as a
fond well-dressed matron clings about her lord.
14 He in whom horses, bulls, oxen, and barren cows, and rams,
wheu duly set apart, are offered up,—
: To Agui, Soma-sprinlded, drinker of sweet juice, Disposer, with
my heart I bring a fair hymn forth.
15 Into thy mouth is poured the offering, Agni, as Soma into
cup, oil into ladle.
Vouchsafe us wealth, strength-winning, blest . with heroes,
wealth lofty, praised by men, and full of splendour.
HYMN XCir. Visvedevas.
I pbaise your Charioteer of sacrifice, the Lord of men, Priest
of the tribes, refulgent, Guest of night.
Blazing amid dry plants, snatching amid the green, the Strong,
the Holy Herald hath attained to heaven.
2 Him, Agui, Gods aud men have made their chief support, who
drinks the fatness and completes the sacrifice.
With kisses they caress the Grandson of the Bed, like the
swift ray of light, the Household Priest of Dawn.
3 Yea, we discriminate his and the niggard’s ways: his branches
evermore are sent forth to consume.
When his terrific flames have reached the Immortals’ world,
then men remember and extol the Heavenly Folk.
4 For then the net of Law, Dyaus, and the wide expanse, Earth,
Worship, and Devotion meet for highest praise,
Varuna, Indra, Mitra were of one accord,* and Savitar and
Bhaga, Lords of holy might.
5 Onward, with ever-roaming Rudra, speed the floods : over Ara-
mati the Mighty have they run.
With them Parijman, moving round his vast domain, loud
bellowing, bedews all thiugs that are within.
2 Completes the sacrifice: or, fills the assembly full. Grandson of the Red :
son of the brilliant; YAyu.’—’VYllson. Sprung from his own red glow, one fire
bemg kindled fiom another.
3 Men remember: because then their prayers are granted.
5 Armm.ti: the earth.-^-S Ay an a. Armaiti, of the Avesta, also means Earth
—Wilson aS We * aS ^ evo ^ on 0r f** e fcy, Parijman: 'the circumambient (Indra).’
0 The Asura ; Dyaus himself.
THE RIG VEDA.
523
HYMN 92.]
6 Straightway the Rudras, Maruts visiting all men, Falcons of
Dyaus, horn e-dwellers with the Asura,—
Varuna, Mitra, Aryaman look on with these, and the swift-
moving Indra with swift-moving Gods.
7 With Indra have they found enjoyment, they who toil, in the
light’s beauty, in the very Strong One’s strength ;
The singers who in men’s assemblies forged for him, according
to his due, his friend the thunderbolt.
8 Even the Sun’s Bay Coursers hath he held in check : each one
fears Indra as the mightiest of all.
Unhindered, from the air’s vault thunders day by day the loud
triumphant breathing of the fearful Bull. *
9 With humble adoration show this day your song of praise to
mighty Rudra, Ruler of the brave :
With whom, the Eager Ones, going their ordered course, he
comes from heaven Self-bright, auspicious, strong to guard,
10 For these have spread abroad the fame of human kind, the
Bull Brihaspati and Soma’s brotherhood.
Atharvan first by sacrifices made men sure : through skill the
Bhrigus were esteemed of all as Gods.
11 For these, the Earth and Heaven with their abundant seed,
four-bodied Harasansa, Yama, Aditi,
God Tvashtar Wealth-bestower, the Ribhukshanas, Rodasi
Maruts, Yishnu, clnim and merit praise.
12 And may he too give ear, the Sage, from far away, the Dragon
of the Deep, to this our yearning call.
Ye Sun and Moon who dwell in heaven and move in turn, and
with your thought, 0 Earth and Sky, observe this well.
13 Dear to all Gods, may Pushan guard the ways we go, the
Waters’ Child and Vayu help us to success.
Sing lauds for your great bliss to Wind, the breath of all: ye
Asvins prompt to hear, hear this upon your way.
7 Worshippers are rewarded in heaven for the hymns and prayers with
which they have strengthened and armed Indra for his great deeds.
9 With whom : the Maruts.
10 Soma's brotherhood; ail Gods who are entitled to drink Soma juice.
Made men sure: gave them assurance of obtaining what they asked.
11 Four-bodied Nar&sansa; Agni provided with four fires, or complete in
all his parts. Ribhukshanas; Eibhus. Rodasi : consort of the Maruts.
12 The Dragon of the Deep: Ahibudhnya, regent of the sea of air.
13 The Waters' Child; Agni, born as lightning from the clouds.
THE HYMNS OP
IBOOK X
m
14 With hymns of praise we sing him who is throned as Lord
over these feaiiess tribes, the Self-resplendent One.
We praise Night’s youthful Lord benevolent to men, the foeless
One, the free, with all celestial Dames.
15 By reason of his birth here Angiras first sang : the pressing-
stones upraised beheld the sacrifice—
The stones through which the Sage became exceeding vast, and
the sharp axe obtains in fight the beauteous place.
HYMN XCIII. Visvedevaa.
Mighty are ye, and far-extended, Heaven and Earth; both
Worlds are evermore to us like two young Dames.
Guard us hereby from stronger foe; guard us hereby to give
us strength.
2 In each succeeding sacrifice that mortal honoureth the Gods,
He who, most widely known and famed for happiness, inviteth
them.
3 Ye who are Rulers overall, great is your sovran power as Gods.
Ye all possess all majesty : all mnst be served in sacrifice.
4 These are the joyous Kings of Immortality, Parijman, Mitra,
Aryaman, and Yaruna.
What else is Rudra, praised of men 1 the Maruts, Bhaga,
Push ana?
5 Come also to our dwelling, Lords of ample wealth, common
partakers of our waters, Sun and Moon,
When the great Dragon of the Deep hath settled down upon
their floors,
6 And let the Asvins, Lords of splendour, set us free,—both
Gods, and, with their Laws, Mitra and Yaruna.
Through woes, as over desert lands, he speeds Ifo ample opulence.
14 The Self-resplendent One; Agni, Night's youthful Lord: the Moon.
Celestial Dames : the lunar aster isms.
15 The Sage: Indra, according to S&yana. Sharp axe: the thunderbolt.
The meaning of this stauza is obscure.
1 Thereby . hereby : literally ‘ by those ’.‘by these.' S&yana supplies
pdlanaih , protections, in both cases. The former may refer to the Maghavans,
and the latter to the people in general.
4 Immortality; or, the immortal world. Parijman: Roamer round ; V&yu.
What else ; that is, Rudra is also one of these Kings, Pdshana ,; a lengthened
form of the usual Pfishan.
5 Waters: libations of Soma juice. S&yana explains ndktam by rdtrau
* by night.' It is, as Prof, Ludwig has pointed out, a shortened form of
nakshtam , 1 * * 4 5 come ye.* Upon their floors : * in their company in the firma-
mental (clouds),'--Wilson. The meaning is obscure.
d He ; the sacrificer whom these Gods protect.
HYMN 93.]
THE RIG VELA.
m
7 Yea, let the Asvins Twain be gracious unto ns, even Rudras,
and all Gods, Rhaga, Rathaspati ;
Parijman, Ribhu, V&ja, 0 Lords of all wealth Ribhukshanas.
8 Prompt is Ribhukshan, prompt the worshipper’s strong drink :
may thy fleet Bay Steeds, thine who speedest on, approach.
Not man’s but God’s is sacrifice whose psalm is unassailable.
9 0 God Savitar, harmed by none, lauded, give us a place among
wealthy princes.
With his Car-steeds at once hath our Indra guided the reins
and the car . of these men.
10 To these men present here, 0 Heaven and Earth, to us grant
lofty fame extending over all mankind. s
Give us a steed to win us strength, a steed with wealth for
victory.
11 This speaker, Indra—for thou art our Friend—wherever he
may be, guard thou, Victor ! for help, ever for help :
Thy wisdom, Vasu! prosper him.
12 So have they strengthened this mine hymn which seems to
take its bright path to the Suu, and reconciles the men :
Thus forms a carpenter the yoke of horses, not -to be displaced.
13 Whose chariot-seat hath come again laden with wealth and
bright with gold,
Lightly, with piercing ends, as ’twere two ranks of heroes
ranged for fight.
14 This to Duhstma Prithavana have I sung, to Vena, R&ma, to
the nobles, and the King.
They yoked five hundred, and their love of us was famed
upon their way.
15 Besides, they showed us seven-and-seventy horses here.
T&nva at once displayed his gift, Parthya at once displayed
hi^ gift, and straightway Mayava showed his.
7 Rathaspati: the guardian of war-chariots. Cf. X. 64. 10. Ribhukshanas:
Ribhus.
* 8 Ribhukshan; 1 the mighty (Indra)/—Wilson.
9 With his Gar-steeds: with us priests, who draw the chariot of sacrifice.
12 So have they strengthened: 1 May (the priests) strengthen/—Wilson.
The yoke : as the yoke keeps a pair of horses together so the hymn addressed
to the Gods reconciles worshippers and fills them with like feelings of
devotion.
13 Piercing ends: of the axle, which pass through the naves.
14 Duhstma Prithavdna , Vena, and Rdma were Maghavans or wealthy
institutors* of sacrifices. To the King: dsuve: to the Asura, lord or chief.
Rive hundred: horses or chariots.
15 Horses: there is no substantive in the text. Sayana supplies gavdm t
526
{BOOK X.
THE HYMNS OB
HYMN XCIV\ Press-stones.
Let these speak loudly forth ; let us speak out aloud : to the
loud speaking Pressing-stones address the speech ;
When, rich with Soma juice, Stones of the mountain, ye,
united, swift to Indra bring the sound of praise.
2 They speak out like a hundred, like a thousand men : they
cry aloud to us with their green-tinted mouths,
While, pious Stones, they ply their task with piety, and, even
before the Hotar, taste the offered food.
3 Loudly they speuk, for they have found the savoury meath :
they make a humming sound over the meat prepared.
As they 'devour the branch of the Red-coloured Tree, these,
the well-pastured Bulls, have uttered bellowings.
4 They cry aloud, with strong exhilarating drink, calling on
Indra now, for they have found the meath.
Bold, with the sisters they have danced, embraced by them,
making the earth reSclio with their ringing sound.
5 The Eagles have sent forth their cry aloft in heaven; in the
sky's vault the dark impetuous ones have danced.
Then downward to the nether stone's fixt place they sink,
and, splendid as the Sun, effuse their copious stream.
6 Like strong ones drawing, they have put forth all their
strength: the Bulls, harnessed together, bear the chariot-poles.
When they have bellowed, panting, swallowing their food,
the sound of their loud snorting is like that of steeds.
7 To these who have ten workers and a tenfold girth, to these
who have ten yoke-straps and ten binding thongs,
To these who bear ten reins, the eternal, ging ye praise, to
these who bear ten car-poles, ten when they are yoked.
cows. These horseB, or cows, were presented to the priests. Tdnva, Pdrthya,
and Mdyava are patronymics which do not occur again in the Rigveda.
Ludwig thinks that a quarrel had arisen between the MaghaVans or nobles
(stanza 14) and the Visas or people (stanza 9), and that the priests, who had
reconciled the two parties, were presented with the chariots which had been
prepared for battle. See stanza 13, in which, according to this explanation,
rid should be rendered by ‘ and not ’ instead of 4 as ’twere.’ The hymn, which
is difficult and in parts almost unintelligible, is placed by Grassmann in his
Appendix. -
Hotar: * (Agni) the invoker (of the gods)/—Wilson. Or the human Hotar*
priest may be intended.
3 Bed-coloured Tree: the Soma-plant. Well-pastured: the meaning of
s’&bharvd is obReure. See Hillebrandt, V. M. t I. 18.
4 The sisters: the fingers.
5 The Eagles: the rapidly moving celestial preas-stones.
7 Ten workers; the fingers of both hands.
HYMN 95.]
THE RIG VEDA,
527
8 These Stones with ten conductors, rapid in their course, with
lovely revolution travel round and round.
They have been first to drink the flowing Soma juice, first to
enjoy the milky fluid of the stalk.
9 These Soma-eaters kiss Indra’s Bay-coloured Steeds : draining
the stalk they sit upon the ox's hide.
Indra, when he hath drunk Soma-meath drawn by them, waxes
in strength, is famed, is mighty as a Bull.
10 Strong is your stalk ; ye, verily, never shall be harmed : ye
have refreshment, ye are ever satisfied.
Fair are ye, as it were, through splendour of his wealth, his
in whose sacrifice, 0 Stones, ye find delight.
11 Bored deep, but not pierced through with holes, are ye, 0
Stones, not loosened, never weary, and exempt from death,
Eternal, undiseased, moving in sundry ways, unthirsting, full
of fatness, void of all desire.
12 Your fathers, verily, stand firm from age to age : they, loving
rest, are not dissevered from their seat.
Untouched by time, ne'er lacking green plants and green
trees, they with their voice have caused the heavens and
earth to hear.
13 This, this the Stones proclaim, what time they are disjoined,
and when with ringing sounds they move and drink the balm.
Like tillers of the ground when they are sowing seed, they
mix the Soma, nor, devouring, minish it.
14 They have raised high their voice for juice, for sacrifice, strik¬
ing the Mother Earth as though they danced thereon.
So loose thou too his thought who hath efifnsed the sap, and
let the Stones which we are honouring be disjoined.
HYMN XCV. Urvurt. Pur&ravas.
Ho there, my consort! Stay, thou fierce-souled lady, and let
us reason for a while together.
Such thoughts as these of ours, while yet unspoken in days
gone by have never brought us comfort.
9 The ox's hide: spread underneath to catch and hold the droppings.
12 Your fathers; the mountains from which you came.
14 Striking the Mother Earth: 4 Earth * is not in the text‘they made a
noise like (children) at play, striking their mother.’—Wilson, I have followed
Prof. Ludwig’s explanation.
The hymn is a dialogue between Pururavas and TJrvas!, and they are
severally the Ilishis of the stanzas which they speak. The dialogue, which
is sometimes almost unintelligible, contains the germs of a legend-which is
related in the Satapatha~Bvdhmana } reappears in the Mahdbh&rata and
528 THE HYMNS OF [BOOK X.
2 What am I now to do with this thy saying % I have gone
from thee like the first of Mornings.
Purdravas, return thou to thy dwelling: I, like the wind, am
difficult to capture.
3 Like a shaft sent for glory from the quiver, or swift steed
winning cattle, winning hundreds,
The lightning seemed to flash, as cowards planned it, Tho
minstrels bleated like a lamb in trouble.
- 4 Giving her husband’s father life and riches, from the near
dwelling, when her lover craved her,
She sought the home wherein she found her pleasure, accept¬
ing day and night her lord’s embraces.
— 5 Thrice iif the day didst thou embrace thy consort, though
coldly she received thy fond caresses.
To thy desires, Pururavas, I yielded: so wast thou king, 0
hero, of my body.
6 The maids Sujmmi, Sreni, Sumne4pi, Charanyu, Granthint,
and Hradechakshus,—
These like red kine have hastened forth, the bright ones, and
like milch-cows have lowed in emulation.
Purdnas, and forms the plot of the well-known drama, ViLr amor vast, or The
Hero and the Nymph. According to this legend, Urvasi, an Apsaras or
Nymph of heaven, has been banished to earth where she consents to live
with King PurCiravas on condition that he takes care of her two pet rams,
and that she never sees him unclothed. She lives with PurCiravas for four
years, when the Gandharvas or heavenly minstrels resolve to bring her back.
They steal one of the rams by night. PurCiravas springs from his bed ; the
Gandharvas send on him a flash of magic lightning, and Ur vast sees her
husband naked. One of the conditions of the continuance of their union is
broken, and the nymph instantly vanishes. PurCiravas meets her afterwards
and in vain implores her to return. At last she relents^ and in due time a
son is bora to them. These are the main outlines of a somewhat variously
told story.
X PurCiravas speaks, when he has met Urvasi again after her sudden
departure.
2 Urvasi replies.
3 PurCiravas speaks, reminding her of the circumstances in which she
vanished. * Yea/ he says, ( thou wentest from me with the speed of an arrow
or a racer. The cowardly Gandharvas deluded us. They bleated like a lamb
to make us think that one of thy pets was in pain or danger, and then, by a
flash of factitious lightning, made me visible to thee in my nakedness/
4 Life and riches: meaning, perhaps, as Prof. Ludwig suggests, the
future grandson. The near dwelling: her father-in-law’s house, where she
spent much of her time. Her lover; her husband PurCiravas,
This stanza and the next are spoken by Urvsi.
6 This stanza is ascribed by S&yana to Pururavas, who mentions the names
of the Apsarases who were the companions of Urvasi after her flight. They
are compared to red kine, meaning, perhaps, bright flashes of lightning fob
lowed by the lowing or bellowing of the thunder.
TEE R1GYEDA.
529
BYMN 95.]
7 Wbile he "was bom the Daraes sate down together, the Rivers
with free kindness gave him nurture;
And then, Pururavas, the Gods increased thee for mighty
battle, to destroy the Dasyus.
8 When I, a mortal, wooed to mine embraces these heavenly
nymphs who laid aside their raiment,
Like a scared snake they fled from me in terror, like chariot
horses when the car has touched them.
9 When, loving these Immortal Ones, the mortal hath converse
with the nymphs as they allow him.
Like swans they show the beauty of their bodies, like horses
in their play they bite and nibble. *
10 She who flashed brilliant as the falling lightning brought me
delicious presents from the waters.
Now from the flood be bom a strong young hero! May Urvasi
prolong her life for ever !
11 Thy birth hath made me drink from earthly miloh-kine: this
power, Pururavas, hast thou vouchsafed me.
I knew, and, warned thee, on that day. Thou wouldst not
hear me. What sayest thou, when naught avails thee %
12 When will the son be bom and seek his father? Mourner-like,
will he weep when first he knows him ?
Who shall divide the accordant wife and husband, while fire
is shining with thy consort’s parents %
7 Urvaai speaks, reminding PurCiravas of the favour shown him at his birth,
by the celestial Dames who were present, the Rivers who nursed him, and
the Gods who gave him strength. Another explanation is that in thp first
half of the stanza Ik vast speaks, by anticipation, of the son whom she will
bear to Pururavas.
8 PurCiravas complains of the shyness of the nymphs mentioned in stanza 6,
with whose society he had sought to console himself. A mortal; meaning that
if he had been a God theii? behaviour would have been different. Raiment :
dtkam : explained by Sayana as svaktyum rdpam, their own proper form.
9 Urvast replies. The Apsarases, she says, as a rule only coquet with mor¬
tal men. As they allow him : krdtubhir nd ; see Geldner, V. S I. 276. Like
swans: Sayana explains nd here differently;—-they (becoming) ducks do not
show their bodies.’—Wilson.
10 Pururavas speaks. Urvasi, he says, did not treat him so coldly, from
the waters; of the firmament. From the flood: from Urvasi who comes from
the watery regions above. S&yana explains apdfy differently :—‘a son able in
act and friendly to man has been born.’—'Wilson.
11 Urvasi speaks. According to Sftyana, whom Wilson, Grassmann, and
Geldner follow, the translation of the first half-line would be :—‘Thou hast
been bom to give the earth protection.’ Warned thee on that day ; tol|j thee,
when I agreed to live with thee what would happen if the conditions of the
agreement were not strictly observed.
12 PurCiravas speaks. Knows him; ‘on recognizing (me).’—Wilson, Or,
34
m THM HYMNS OF [BOOK X.,
13 I will console him. when his tears are falling: he shall not
weep and cry for care that blesses.
That which is thine, between us, will I send thee. Go home
again, thou fool; thou hast not won me.
14 Thy lover shall flee forth this day for ever, to seek, without
return, the farthest distance.
Then let his bed be in Destruction's bosom, and there let
fierce rapacious wolves devour him.
15 Nay, do not die, Pururavas, nor vanish ; let not the evil-omened
wolves devour thee.
With women there can be no lasting friendship : hearts of
hyenaS'-are the hearts of women.
16. When amid men in altered shape I sojourned, and through
four autumns spent the nights among them,
I tasted once a day a drop of butter; and even now with that
am I contented.
17 1, her best love, call Urvasi to meet me, her who fills air and
measures out the region.
Let the gift, brought by piety approach thee. Turn thou to
me again: my heart is troubled.
IB Thus speak these Gods to thee, 0 son of I]a: As death hath
verily got thee for his subject,
, Thy sons shall serve the Gods with their oblation, and thou,
moreover, shalt rejoice in S varga.
when, he knows my story, knows how his father has been deserted, WhUe fire
h shining ; so long as the father-in-law and mother-in-law who sanctioned the
union live and maintain their household fire.
13 Urvasi answers, That which is thiiw, between m: our child, our com¬
mon treasure.
14 Puniravas threatens to destroy himself.
15 Urvasi speaks this and the next stanza'.
Id A drip of butter; one of the conditions on which the continuance of
their union depended was that she should eat nothing but a small quantity
of yhritd or clarified butter daily. See stanza 11,
17 Puriiravas speaks. Her best love; vfmshihah here is evidently, as the
Scholiast says, an epithet and not a name, meaning 4 moat excellent,* f most
precious/ Fills air; representing the morning mist, or the first flush of ■
light, that spreads over the heavens before the rising of the sun.
b 18 There is an hiatus between this stanza and 17, an entire break of con¬
tinuity. The fragment is ascribed to Urvasi, who consoles Purfiravae by
telling him of the promise of the deities that after his death his sons shall
offer sacrifice to the Gods, and he himself shall be blest in heaven. Son of
Jld : Purfiravas, called Aila or son of 114 who was the daughter of Manu.
Son^e of the stanzas should be transposed, and their order should be, 1, 2,
3, 4, 15, 6, 7, 8, 9,11, 12, 13, 14 15, Id-Ludwig.
Of this very difficult hymn there is a complete translation, with a very,
full and generally convincing commentary (to both, of which I am indebted
MTMiV 96.]
531
TEE RIOTED A.
HYMN XCVI. Indra.
In the great synod will I laud thy two Bay Steeds : I prize
the sweet strong drink of thee the Warrior-God,
His who pours lovely oil as 'twere with yellpw drops. Let
my songs enter thee whose form hath golden tints.
2 Ye who in concert sing unto the gold-hued place, like Bay
Steeds driving onward to the heavenly seat,
For Indra laud ye strength allied with Tawny Steeds, laud
him whom cows content as ’twere with yello\^drops.
3 His is that thunderbolt, of iron, golden-hued, gold-coloured,
very dear, and yellow in his arms; •
Bright with strong teeth, destroying with its tawny rage. In
Indra are set fast all forms of golden hue.
4 As if a lovely ray were laid upon the sky, the golden thunder-
’ bolt spread out as in a race.
That iron bolt with yellow jaw smote Ahi down. A thousand
flames had he who bore the tawny-hued.
5 Thou, thou, when praised by men who sacrificed of old/ hadst
pleasure in their lands, 0 Indra golden-haired.
All that befits thy song of praise thou welcomest,/the perfect
pleasant gift, 0 Golden-hued from birth.
6 These two dear Bays bring hither Indra on Ms car, Thunder¬
armed, joyous, meet for laud, to drink hid fill.
Many libations flow for him who loveth ,hfem: to Indra have
the gold-hued Soma juices run. y
for much assistance), "by Prof. Geldner, Vedisokc Stucfom* I. pp. ^ 243—295.
The myth has been discussed by von Both, Illustrations of the Eirufcta, and
Induehe Studies I, 196 ; by Prof. Max Milder, Oxford Essays (Chips, IV.
109i\); by Prof, Adalbert Kuhn, Die EeraUunft des Eeuers, pp. 85 ff; and
by Professors Boltzmann and Oldenberg in more recent days. Professor
Max Muller considers the story to be * one of the myths of the Vedas which
-expresses the correlation of the dawn and the son/ According to Hr. Gold 1 -
s tucker, Ur vast is the morning mist which vanishes away as,soon as Puniravas
the Sun displays himself. See Chambers's Encyclopaedia, 1st edition , under
PURUEAV&S, 7 -
Throughout the hymn the poet rings the changes on words said to be
derivatives of the root hri, to take, as karyatd, delightsome, harydn, loving,
hdrij bay or tawny, hdrit, green, yellow, or gold-coloured. Cp. Ill, 44.
These words are eonjecturally explained by the Commentator, and are
susceptible of various renderings.
1, Oil; or fatness, fertilizing rain. i '
2 Com : milked for sacrificial purposes. ,
3 Tawny rage: perhaps with reference to the effect of, anger on the face.—
• budwig.
\ 4 The tawny hued ; the thunderbolt wielded by Indra*
THE HYMNS OF
532
[BOOH X.
7 The gold-hued drops have flowed to gratify his wish: the
yellow drops have urged the swift Bays to the Strong.
He who speeds on with Bay Steeds even as he lists hath satis¬
fied his longing for the golden drops. •
8 At the swift draught the Soma-drinker waxed in might, the
Iron One with yellow beard and yellovr hair.
He, Lord of Tawny Coursers, Lord of fleet-foot .Mares, will
bear his Bay Steeds safely over all distress.
9 His yellov^coloured jaws, like ladles, move apart, what time,.
for strength, he makes the yellow-tinted stir,
When, "/hile the bowl stands there, he grooms his Tawny
Steeds, when he hath drunk strong drink, the sweet juice
that he loves.
10 Yea, to the Dear One’s seat in homes of heaven and earth the
Bay Steeds’ Lord hath whinnied like a horse for food.
Then the great wish hath seized upon him mightily, and the
Beloved One hath gained high power of life.
11 Thou, comprehending with thy might the earth and heaven,
acceptest the dear hymn for ever new and new.
0 Asura, disclose thou and make visible tbe Cow’s beloved
home to the bright golden Sun.
12 0 Indra, let th<$ eager wishes of tbe folk bring thee, delightful,
golden-visored, on thy car,
That, pleased with sacrifice wherein ten fingers toil, thou
mayest, at the feast, drink of our offered meath.
13 Juices aforetime, Lord of Bays, thou drankest; and thine
especially is this libation.
Gladden thee, Indra, with the meath-rich Soma; pour it down
ever, Mighty One! within thee.
7 To the Strong: to Indra; that they may harnessed and come to the
sacrifice.
8 The Iron One: 'iron-hearted Indra.’—'Wilson.
. 9 For strength: for strengthening food. The yellow-tinted: his yellow jaw..
10 The Dear One must be the Soma, found both in heaven and earth, the
fi? e L n Q0i V*, dme, u According to SSyana, Indra himself is meant. The
FelovU One: Indra, whose vital vigour is increased by Soma-draughts.
u n )lSl e J-X S r b t M -n°u e: * he 0ow be the Sun whose home is the
uQtvtrsd which India will&Ilow Surya to illumine.
U Sacrifice according to S4yana, the sacrificial Soma juice which is pres-
wd ana prepared by she fingers of the priest. ■ -■
BTMN 97.] TEE RIG VEDA. 533
HYMN XCVII. -Praise of Herbs.
Herbs that sprang up in time of old, three ages earlier than
the Gods,—
Of these, whose hue is brown, will I declare the hundred
powers and seven.
2 Ye, Mothers, have a hundred homes, yea, and a thousand are
your growths.
Do ye who have a thousand powers free this my patient from
disease.
S Be glad and joyful in the Plants, both blossoming and bearing
fruit,
Plants that will lead us to success like mares who conquer in
the race.
4 Plants, by this name I speak to you, Mothers, to you the
Goddesses:
Steed, cow, and garment may I win, win back thy very self,
0 man.
5 The Holy Fig tree is your home, your mansion is the Parria tree:
Winners of cattle shall ye be if ye regain for me this man.
fi He who hath store of Herbs at hand like Kings amid a crowd
of men,—
Physician is that sage’s name, fiend-slayer, chaser of disease.
7 Herbs rich in Soma, rich in steeds, in nourishment, in strength¬
ening power,—
All these have I provided here, that this man may be whole again.
S The healing virtues of the Plants stream forth like cattle
from the stall,—
Plants that sh&ll win me store of wealth, and save thy vital
breath, 0 man.
9 Reliever is your mother’s name, and hence Restorers are ye
called.
Rivers are ye with wings that fly : keep far whatever brings
disease.
10 Over all fences have they passed, as steals a thief into the fold.
The Plants have driven from the frame whatever malady was
there.
1 Three ages earlier than the Gads: * for the gods before the three agea.’—
Wilson. See Satapatha-Erdhmana, VII. 2. 4. 26 (S. B . E., XLL p. ’339).
4 Steed, car, and garment: as my fee for curing you.
5 Holy Fig-tree: the Asvattha, or Ficus Jteligiosa. Parna tree: the Pal&sa,
Butea Frondosa. Sacrificial vessels are made of the wood of these trees
which are therefore said to be the home of plants used in religious ceremonies.
m THE HYMNS OF [BOOK X
11 When, bringing back the vanished strength, I hold these herbs
within my hand,
The spirit of disease departs ere he can seize upon the life.
12 He through whose frame, 0 Plants, ye creep member by '
member, joint by joint,—
From him ye drive away disease like some strong arbiter of strife.
13 Fly, Spirit of Disease, begone, with the blue jay and kingfisher.
Fly with the wind’s impetuous speed, vanish together with
the storm.
14 Help every one the other, lend assistance each of you to each,
All of you be accordant, givef urtheraace to this speech of mine.
15 Let fruitful Plants, and fruitless, those that blossom, and the
blossomless,
Urged onward by Brihaspati, release us from our pain and grief;
16 Release me from the curse’s plague and woe that comes from
Yaruna ;
Free me'from Yama’s fetter, fromsinand offeneeagainstthe Gods.
17 What time, descending from the sky, the Plants flew earth*
ward, thus they spake:
No evil shall befall the man whom while he liveth we pervade.
IS Of all the many Plauts whose King is Soma, Plants of hundred
forms,
Thou art the Plant most excellent, prompt to the wish, sweet
to the heart.
19 0 all ye various Herbs whose King is Soma, that overspread
the earth,
Urged onward by Brihaspati, combine your vii’tue in this Plant.
20 Unharmed be he who digs you up, unharmed the man for
whom I dig:
And let no malady attack biped or quadruped of ours.
21 All Plants that hear this speech, and those that have depart¬
ed far away,
Come all assembled and confer your healing power upon this
Herb.
12 Like some strong arbiter of strife: ‘like a mighty (prince; stationed in
the midst of his host.’—Wilson.
13 With the blue jay and kingfisher; with the speed of the swiftest birds.
Together with the storm : according to S&yana, ‘perish along with the iguana. 9
15 Urged onward: Brihaspati, says S&yana, is the deity who presides over
mantras or spells and charts.
19 This Plant: the medicinal herb' which I, the physician, am about to
make use of.
MYMJSf 98.]
THE RIOVE BA.
m
22 With Soma as tlieir Sovran Lord the Plants hold colloquy
and say:
0 King, we save from death the man whose cure a Br&hman
undertakes.
23 Most excellent of all art thou, 0 Plant; thy vassals are the trees.
Let him be subject to our power, the man who seeks to in¬
jure us.
HYMN XCVIII. The
Comb, be thou Mitra, Yaruna, or Pushan, come, 0 Brihaspati,
to mine oblation:
With Maruts, Vasus, or JLdityas, make thou Parjauya pour
for Santanu his rain-drops.
2 The God, intelligent, the speedy envoy whom thou hast sent
hath come to me, Bev&pi :
Address thyself to me and turn thee hither: within thy lips
will I put brilliant language.
3 Within my mouth, Brihaspati, deposit speech lucid, vigorous,
and free from weakness,
Thereby to win for Santanu the rain-fall. The meath-rich
drop from heaven hath passed within it.
i Let the sweet drops descend on us, 0 Indra: give ns enough
to lade a thousand wagons.
Sit to thy Hotar task; pay worship duly, and serve the Gods,
Devapi, with oblation.
5 Knowing the Gods' good-will, Devalpi, Bishi, the son of Kish-
tisheua, sate as Hotar.
He hath brought down from heaven's most lofty summit the
ocean of the rain, celestial waters.
' This Stikta is remarkable as representing one of two brothers, both of the
Kshatriya caste, becoming the Purohita, or family priest, and tfotri or sacrific¬
ing priest, of the other who is the Rdjd.'—Wilson.
1 Dev&pi addresses Brihaspati, who is identifiable with Mitra, Varapa,
Pushan and others, m his special character of Purohita, or family Priest, of
the Gods, and as the prototype of all human ^ Purohitas. With Maruts :
whether thou be attended by Maruts, Vasus, or, Adityaa. For §antanu; the
brother of Dev&pi.
2 Brihaspati replies. Brilliant language: a‘brilliant hymn/—Muir.
2 Dev&pi speaks, praying Brihaspati, as Lord of Speech (cp. X. 71. 1*)? to
inspire him with eloquence that he may address the Gods effectually. The
meath-rich drop; the sweet eloquence for which he has prayed.
. A The sweet drops: of rain. , This stanza is spoken by Santanu.
!< 5 Knowing: how to win, . .
536
THE HYMNS OF
[BOOK X
6 Gathered together in that highest ocean, the waters stood, by
deities obstructed.
They hurried down set free by Irshtishena, in gaping clefts,
urged onward by Devapi.
7 When as chief priest for Sautanu, Devapi, chosen for Iiota/a
duty, prayed beseeching,
Graciously pleased Brihaspati vouchsafed him a voice that
reached the Gods and won the waters.
8 0 Agin whom Dev&pi Arshtishena, the mortal man, hath
kindled in his glory,
Joying in him with all the Gods together, urge on the sender
of the f&tn, Parjunya.
$ All ancient Rishis with their songs approached thee, even
thee, 0 Much-invoked, at sacrifices.
We have provided wagon-loads in thousands: come to the
solemn rite, Lord of Red Horses.
10 The wagon-loads, the nine-and-ninety thousand, these have
been offered up to thee, 0 Agni.
Hero, with these increase thy many bodies, and, stimulated,
send us rain from heaven.
11 Give thou these ninety’ thousand loads, 0 Agni, to Indra, to
the Bull, to be his portion.
Knowing the paths which Deities duly travel, set mid the
Gods in heaven Aul&na also.
12 0 Aunii, drive afar our foes, our troubles; chase malady away
and wicked demons.
From this air-ocean, from the lofty heavens,^end down on us
a mighty flood of waters. '
1> Avshtishena: patronymic*, sou of Rishfishena ; Dev&pi.
7 Chief priest: or family or household priest; Purohita.
9 Wagon-loads: an extraordinary quantity of fuel for the- sacrifice, as the
occasion was one of the greatest importance.
1 l Auldna: S:\nfanu, as a descendant of Ula, appears to be meant. Accord¬
ing t‘> some scholars, auldnam means oblation or sacrificial offering. ' The
tact of Dev&pi being reputed as the author of this hymn, and as the pnrohita
and hotri of his brother seems to Lave led the legendary writers to inveufc
the story of his becoming a Brahman, which (as mentioned by Professor
Weber, Indiscke Studien, i. p. 203} is recorded in the Salya-parvan of the
MahSbharata, verses 2281 ff, where he is said to have attained this distinction
at a certain place of pilgrimage called Prithiidaka ; where Sindhudvxpa and,
Visvamitra also were received into the higher caste/—Muir, 0. S. Texts , I.
270 ff. For the legend on which the hymn is said to be baBed, quoted by
SAyana from the Nirukta, see Wilson's Translation.
HYMN 99 .]
537
THE 1IIGVEDA.
HYMN XCIX. Indra,
What Splendid One, Load-voiced, Far-stviding, dost thou, well
knowing, urge us to exalt with praises?
What give we him ? When his might dawned, he fashioned
the Vritra-slaying bolt, and sent us waters.
2 He goes to end his work with lightning flashes : wide is the
seat his Asura glory gives him.
With his Companions, not without his Brother, he quells this
Saptatha’s magic devices.
3 On most auspicious path he goes to battle ; he toiled to win
heaven’s light, full fain to gain it;
He seized the hundred-gated castle’s treasure py craft, un¬
checked, and slew the lustful demons.
4 Fighting for kine, the prize of war, and roaming among the
herd he brings the young streams hither,
Where, footless, joined, without a car to bear them, with jars
for steeds, they pour their flood like butter.
5 Bold, unsolicited for wealth, with itudras he came, the Blame¬
less, having left his dwelling,
Came, seized the food of Vamra and his consort, and left the
couple weeping and unsheltered.
6 Lord of the dwelling, he subdued the demon who roared aloud,
six-eved and triple-headed.
Trita, made stronger by the might he lent him, struck down
the boar with shaft whose point was iron.
7 He raised himself on high and shot his arrow against the guileful
and oppressive foeraan.
Strong, glorieus, manliest, for ns he shattered the forts of
Nahus when he slew the Dasyus.
1 The question m the first line is a rhetorical figure, the meaning beii%,
H«>w splendid is he (Indra) whom thou (the Yajam&ua ?) urgest to exalt!
What give we him l what can we give him in return for what he has done
for us ?
2 His Companions: the Maruts. His Brother: Vishnu. Who Saptatha was
is uncertain. The word means Septimus, the seventh, and probably some
R&kshasa or demon is intended.
3 The lustful demo ns: the exact meaning of simadevdn is uncertain. See
VII. 21. 5 and note,
5 I can make nothing intelligible of the second line. ‘ I think of the two
(parents) of Vamra, who are free from fever. Having obtained (the enemy’s)
food, he called aloud whilst stealing it/—Wilson. Vamra is mentioned in X.
51. 9; 112.15.
6 Lord of the dwelling: or, with Ludwig, The Lord and Giver. The.
demon: or D&sa Visvarfipa, son of Tvashfcar. See X. 8. 8. The boar: Vritiv
Cf. I. .51.7. “ ‘ .
538 THE HYMNS OF [BOOK X
8 He, like a cloud that rains upon the pasture, hath found for
us the way tp dwell in safety.
When the Hawk comes in body to the Soma, armed with his
iron claws he slays the Dasyus.
9 He with his potent Friends gave up the mighty, gave Sushna
up to Kutsa for affliction.
‘He led the lauded Kavi, he delivered Atka as prey to him and
to his heroes.
10 He, with his Gods who love mankind, the Wondrous, giving
like Vartma who works with magic,
Was known, yet young, as guardian of the seasons; and he
quelled Araru, four-footed demon.
11 Through lauds of him hath Ausija Eijijvan burst, with the
Mighty’s aid, the stall of Pipru.
When the saint pressed the juice and shone as singer, he seized
the forts and with his craft subdued them.
12 So, swiftly Asura, for exaltation, hath the great Vamraka come
nigh to Indra.
He will, when supplicated, bring him blessing: he hath brought
all, food, strength, a happy dwelling.
HYMN C. Visvedevas.
Be, like thyself, 0 Indra, strong for our delight: here lauded,
aid us, Maghavfin, drinker of the juice.
Savitar with the Gods protect us : hear ye Twain. We ask for
freedom and complete felicity.
S The Hawk: the fierce and swift Indra.
■9 Kavi: according to Say ana, Usan4 K&vya or son o? Kavi is intended.
Atka: see X. 49. 3,
10 His Gods: the Martits, Araru: I follow S4yana. * Cf. Satapatha-Brdh-
mana, 1.2 4.17 (S. B. E. XII. 57) According to Prof. Ludwig’s conjectural
explanation the translation would be:— { he measured out the year iu four
divisions.’
11 Ausija: son of Usij. But as this patronymic does not properly belong
to Bijisvan, the word here may perhaps mean, Vehement,* ‘eagerly desirous.'
Pipru; one of the demons of drought.
12 Asura: 0 divine and mighty Indra. For exaltation; of Indra.
Yamraka: a lengthened form of Vamra, the Bishi of the hymn. The last
clause of the stanza is borrowed from X. 20. 10*.
This hymn, which is obscure and in some places unintelligible, is placed by
Prof. Grassmann in his Appendix. Dr. Muir has translated stanzas 1—7 iu
0. S. Texts, IV. pp. 408, 409 (2nd edition).
„ 1, Ye Tvxtin: Indra And Savitar, Freedom: adiPm. Prof, M. Muller
translates differently : ‘ We implore Aditi for health aud wealth.’ . ,
THE R1GVEDA.
53$
HYMN 100 .]
2 Bring swift, for offering, the share that suits the time, to the
pure-drinker Y&yu, roaring as he goes,
To him who hath approached the draught of shining milk.
We ask for freedom and complete felicity.
3 May Savitar the God send us fall life, to each who sacrifices,
lives aright and pours the juice;
That we with simple hearts may wait .upon the Gods. We ask
for freedom and complete felicity.
4 May Indra evermore he gracious unto us, and may King Soma
. meditate our happiness,
Even as men secure the comfort of a friend. We ask for free¬
dom and complete felicity. .
5 Indra hath given the body with its song and strength : Brihas-
pati, thou art the lengthener of life.
The sacrifice is Manu, Providence, our Sire. We ask for
freedom and complete felicity.
6 Indra possessefch might celestial nobly formed : the singer in
the house is Agni, prudent Sage.
He is the sacrifice in synod, fair, most near. We ask for free¬
dom and complete felicity.
7 Not often have we sinned against you secretly, nor, Yasus,
have we openly provoked the Gods.
Not one of us, ye Gods, hath worn an alien shape. We ask
for freedom and complete felicity.
8 May Savitar remove from us our malady, and may the Moun¬
tains keep it far away from where
The press-stone as it sheds the meath rings loudly forth. We
ask for freedom and complete felicity.
9 Ye Yasus, c let the stone, the presser, stand erect: avert all
enmities and keep them far remote.
Our guard to be adored is Savitar this God. We ask for free¬
dom and complete felicity.
10 Eat strength and fatness in the pasture, kine, who arebalmed
at the reservoir and at the seat of Law.
So let your body be our body’s medicine. We ask for freedom
and complete felicity.
2 Pure-drinker: drinker of pure Soma juice.
5 The sacrifice is Manu : we owe our existence and’ preservation to sacrifice,
which is to us another Manu, the father of Aryan men.
* 6 The sacrifice in synod: c worthy of sacrifice at the altar.’—Wilson.
, 7 An alien shape: as sorcerers are accustomed to do.
10 Palmed at the reservoir : anointed before being milked. Sfiyapa ex-
, plains k6se by goshthe, ‘in the cowstall.’ Let your body: may the milk,the
produce of your bodies, offered in libation, keep our bodies in health. Or
sio
.THE HYMNS OF
[BOOK X.
11 The singer fills the spirit: all mens’ iove hath he- Indra takes
kindly care of those who pour the juice.
For his libation is the heavenly udder full. We ask for free¬
dom and complete felicity.
12 Wondrous thy spirit-filling light, triumphant; thy hosts save
from decay and are resistless.
The pious votary by straightest pathway speeds to possess
the best of all the cattle,
HYMN CI. Visvedevas.
Wake with one mind, my friends, and kindle Agni, ye who
are many and who dwell together.
Agni and Dadhikr&s and Dawn the Goddess, you, Gods with
Indra, I call down to help us.
2 Make pleasant hymns, spin out your songs and praises : build
ye a ship equipped with oars lor transport.
Prepare the implements, make all things ready, and let the
sacrifice, my friends, go forward.
3 Lay on the yokes, and fasten well the traces: formed is the
farrow, sow the seed within it.
Through song may we find hearing fraught with plenty ; near
to the ripened grain approach the sickle.
4 Wise, through desire of bliss from Gods, the skilful bind
the traces fast,
. And lay the yokes on either Vide.
5 Arrange the buckets in their place: securely fasten on the
straps.
We will pour forth the well that hath a copious stream, fair-
flowing well that never fails.
* may the body of the cow offered in sacrifice be the eipiation for the body of
the aacrificer, enabling him to attain swarga. Or may the milk be the cor¬
rective of the Soma.’—Wilson.
11 The heavenly udder- the clouds of the firmament.
12 Save from decay: this is Prof, Ludwig’s interpretation of the obscure
word jaraniprfth, which means, according to S&yana, replenishing the wealth
of thy worshippers. The last line is explained differently by S&yana.—* (there¬
fore) Duvasyu hastens in front of the victim cow, (leading it) with a straight
cord.’—Wilson. According to the same authority the meaning of the refrain
of stanzas 1—11 is:—* We long for the universal Aditi.’
1 Dadhikrds: probably a personification of the Morning Sun. See III.
20. 1 ; IV. 38. 2 ; 40. 5 note.
2 Ship: sacrifice, represented under this figure.
3 In this and the following stanzas sacrifice is figuratively Bpoken of as
ploughing, sowing and reaping. See Sittavatka-Brdhmaw. VII. 2. 2. 4. (S.
B. E. XLI. 320). ' v
5 The flowing Soma is an inexhaustible well.
HYMN 101.]
THE RIGVEEA.
541
6 I pour the water from the well with pails prepared and goodly
straps,
Unfailing, full, with plenteous stream.
7 Refresh the horses, win the prize before you: equip a chariot
fraught with happy fortune.
Pour forth the well with stone wheel, wooden buckets, the
drink of heroes, with the trough for armour.
8 Prepare the cow-stall, for there drink your heroes : stitch ye
the coats of armour, wide and many.
Make iron forts, secure from all assailants : let not your pit¬
cher leak : stay it securely.
9 Hither, for help, I torn the holy heavenly n^md of you the
Holy Gods, that longs for sacrifice.
May it pour milk for us, even as a stately cow who, having
sought the pasture, yields a thousand streams.
10 Pour golden juice within the wooden vessel: with stone-made
axes fashion ye and form it.
Embrace and compass it with tenfold girdle, and to both
chariot-poles attach the car-horse.
11 Between both poles the car-horse goes pressed closely, as in.
his dwelling moves the do ably-wedded.
Lay in the wood the Sovran of the Forest, and sink the well
although ye do not dig it.
12 Indra is he, 0 men, who gives us happiness: sport, urge the
giver of delight to win us strength.
Bring quickly down, 0 priests, hither to give us aid, to drink
the Soma, Indra Son of Nishtigrt
©
7 The sacrifice is a chariot; and the ritual is a race. The well: the stream
of Soma juice. Stone wheel: with allusion to the press-stones.
8 The cow-stall: figuratively, for the place where the Soma is pressed.
Coats of armour * the filters for straining the juice. Iron forts: the
safeguards obtained by sacrificing.
9 Milk: abundant blessing. *
,10 Stone-made: with allusion to the press-stones. Tenfold girdle: the fingers
of both hands. Both chariot-poles: the armB. The car-korse: the upper
press-stone ; or the pestle.
11 The doubly-wedded: the man who has two wives. The comparison is
not clear. The Sovran of the Forest i the Soma plant. Sink the well: ( store
up the juice/—Wilson.
12 X follow S&yana in his interpretation of the first line. Yon Both,
Ludwig, and Grassmann explain in differently Ni&kUgH : meaning according
to S&yana, ‘she who swallows up her rival wife Nishti, i. e. Difci,’ is said to be
Aditi, the mother of Indra,
Ml the HYMNS OF [BOOH X
HYMN OIL Indr*.
For thee may Indra boldly speed the- car that works on either
side.
Favour us, Much-invoked! in this most glorious fight against
the raiders of our wealth.
2 Loose in the wind the woman’s robe was streaming what time
she won a ear-load worth a thousand.
The charioteer in fight was Mudgalam : she, Indra’s dart, heap¬
ed up the prize of battle.
3 0 Indra, cast thy bolt among assailants who would slaughter
us:
The weapon 'both of D&sa and of Arya foe keep far away, 0
Maghavan.
4 The bull in joy had drunk a lake of water. His shattering
horn encountered an opponent.
Swiftly, in vigorous strength, eager for glory, he stretched his
forefeet, fain to win and triumph.
5 They came anear the hull; they made him thunder, made him
pour rain down ere the fight was ended.
And Mudgala thereby won in the contest well-pastured kine
in hundreds and in thousands.
6 In hope of victory that hull was harnessed: Kesi the driver
urged him on with shouting.
As he ran swiftly with the car behind him his lifted heels press¬
ed close on Mudgalani.
The deified subject of the hymn is said to be, alternatively, Drughana (Mace,
Club or Hammer. See stanza 9). The Rishi is Mudgala. *
According to the legend quoted by S&yana, all Mudgala’s cattle had been-
stolen except an old ox which he harnessed to his wagon and went in pursuit
of the robbers. He threw his club or mace before him, which showed him the
way to the thieves, and thus recovered his property.
1 For thee: 0 Mudgala. That works on either side: mithtikrUam; accord¬
ing to S Ay ana= asahdyam, ‘that has no companion/ The meaning is uncer¬
tain. ,
2 Miidgaldnt: Mudgala’s wife. Indra 1 s dart; sped swiftly on her way by
Indra.
3 This stanza seems to be an interpolation,
4 The JmU: apparently one of the buffaloes which drew the chariot of Mud-
galAufs chief opponent. Had drunk: jufet before the fight began. Mncown -
tered an opponent: meaning, perhaps, that feeling uneasy he hung his head
and struck the ground with his, horns. ‘ He cleft the mountain peak, he went
against the enemy/—Wilson.
6 7n hope of victory: kakdrdave; the meaning is uncertain ; according to
, SAyana, ‘ for the destruction of the enemy/ Ludwig thinks that the farther
end of the chariot-pole is intended.
HYMN 102.]
THE FIGVEDA*
7 Deftly for him he stretched the cax^pole forward, guided the
bull thereto aud firmly yoked him.
Iudra vouchsafed the lord of cows his favour: with mighty
steps the buffalo ran onward.
8 Touched by the goad the shaggy beast went nobly, bound to
the pole by the yoke’s thong of leather.
Performing deeds of might for many people, he, looking on the
cows, gained strength and vigour.
9 Here look upon this mace, this bulks companion, now lying
midway on the field of battle.
Therewith hath Mndgala in ordered contest won for cattle for
himself, a hundred thousand.
10 Far is the evil: who hath fiere beheld it? Hither they bring
the bull whom' they are yoking.
To this they give not either food or water. Reaching beyond
the pole it gives directions.
11 Like one forsaken, she hath found a husband, and teemed as
if her breast were full and flowing.
With swiftly-racing chariot may we conquer, and rich and
blessed be our gains in battle.
12 Thou, Iudra, art the mark whereon the eyes of all life rest,
when thou,
A Bull who drivest with thy bull, wilt win the race together
with thy weakling friend.
7 Mudgala’s better fortune is now related. For him: for his own buffalo.
He ; Mudgala. Gar-pole : I follow Ludwig’s conjecture - but it is uncertain
wh&t part of the chariot the pradhi was ; * the periphery of the wheel/ accord¬
ing to the St. Petersburg Lexicon ; ‘ the frame of the waggon.’—Wilson.
S&yana’s explanation is not very clear, but he seems to think that the linchpin
is intended. None of these three explanations seems suitable here. The lord
of cows .* the bull buffalo.
9 Mace: drughanam: according to Silyana, the club which Mudgala had
carried with him on his expedition, and which, together with the ox thftt*drew
his car had enabled him to recover his cattle. Lying midway: after the vic¬
tory, the King had thrown down his mace-upon the field of battle.—Ludwig.
10 1 find this stanza unintelligible. Perhaps the second line contains the
germ of that part of the legend which mentious the club thrown in front of
the chariot to point out the way that the robbers had taken.
11 Like one forsaken: parivriktdv :. f . \Mudgal&tfi was a pari -
vriktd [a wife lightly esteemed in ■ t * : i ■ ■ the favourite wife] who
made amends for her sterility by driving her husband’s chariot to battle and
briuging bim back victorious, with the booty which she had helped him to
gain instead of the children that she had not borne him.’—Ludwig.
12 With thy hull; thy fierce and strong thunderbolt. With thy weakling
friend: with the mortal man whom thou protectest, and who is weak and
effeminate in comparison with thee. ^ _
The hymn is fragmentary, and it seems impossible to interpret it fully and
[BOOK X
Indra,
64 i ' THE HYMNS OF
HYMN CIII.
Swift, rapidly striking, like a bull who sharpens his horns,
terrific, stirring up the people,
With eyes that close not, bellowing, Sole Hero, Indra subdued
at once a hundred armies.
2 With him loud-muring. ever watchful, Victor, bold, hard to
overthrow, Rouser of battle,
Indra the Strong, whose hand bears arrows, conquer, ye
warriors, now, now vanquish in the combat.
3 He roles with those who carry shafts and quivers, Indra who
with his band brings hosts together.
Foe-conquering, strong of arm, the Soma-drinker, with mighty
bow, shooting with well-laid arrows.
4 Brihaspati, fly with thy chariot hither, slayer of demons,
driving off our foemen.
Be thou protector of our cars, destroyer, victor in battle,
breaker-up of armies.
5 Conspicuous by thy strength, firm, foremost fighter, mighty
and fierce, victorious, all-subduing,
The Son of Conquest, passing men and heroes, kino-winner,
mount thy conquering car, 0 Indra.
, 6 Cleaver of stalls, kine* winner, armed with thunder, who quells
an army and with might destroys it,—
Follow him, brothers 1 quit yourselves like heroes, and like
this Indra show your zeal and courage.
7 Piercing the cow-stalls with surpassing vigour, Indra, the
pitiless Hero, wild with anger,
Victor in fight, unshaken and resistless,—may he protect our
armies in our battles.
8 Ipdra guide these: Brihaspati precede them, the guerdon,
and the sacrifice, and Soma;
And let the banded Maruts march in forefront of heavenly
hosts that conquer and demolish.
satisfactorily. I have followed in some stanzas the interpretations of the
authors of VedUcke Studien , I. pp. 124 and 138. But see the later translation
and exhaustive discussion by Prof. Geldner in Part II. pp. 1—22, and Prof.
Ludwig's remarks thereon in Ueber die neuesten ArbeUen auf deni Gebiete der
Rgveda-fonckmg , -
The hymn is a prayer for aid and victory in battle.
8 Guide these: be the leader of our troops. The guerdon: ddhshind: the
reward of the priests who perform the sacrifice offered before battle.
HYMN 104.]
THE ItIGVEDA,
545
9 Ours be the potent host of mighty Indra, King Varuna, and
Marufcs, and Adityas.
Uplifted is the shout of Gods who conquer high-minded Gods
who cause the worlds to tremble.
10 Bristle thou up, 0 Maghavan, our weapons : excite the spirits
of my warring heroes.
Urge on the strong steeds’ might, 0 Vritra-slayer, and let the
din of conquering cars go upward.
11 May Indra aid us when our flags are gathered : victorious be
the arrows of our army.
May our brave men of war prevail in battle. Ye Gods, protect
us in the shout of onset.
12 Bewildering the senses of our foemen, seize thou their bodies
and depart, 0 Apva,
Attack them, set their hearts on fire and burn them : so let
our foes abide in utter darkness.
13 Advance, 0 heroes, win the day. May Indra be your sure
defence.
Exceeding mighty be your arms, that none may wound or in-
j are you.
HYMN CIV. Indra.
Soma hath flowed for thee, Invoked of many ! Speed to our
sacrifice with both thy Coursers. *
To thee have streamed the songs of mighty singers, imploring.
Indra, drink of our libation.
2 Drink of the juice which men have -washed in waters, and fill
thee full, 0 Lord of Tawny Horses.
0 Indra, hearer of the laud, with Soma which stones have
mixed for thee enhance thy rapture.
3 To make thee start, a strong true draught I offer to thee, the
Bull, 0 thou whom Bay Steeds carry.
Here take delight, 0 Indra, in our voices while thou ait
hymned with power and all our spirit.
4 0 Mighty Indra, through thine aid, thy prowess, obtaining
life, zealous, and skilled in Order,
11 When our flags are gathered; < apparently comparable with the signis
collatis of the Romans/—Ludwig.
12 Apvd; according to S&yana, a female deity who presides over sin ;
according to Mahidhara, sickness, or fear. Apparently Apvft was a sort of
colic, or dysentery, likely to attack soldiers in the field. And depart * or, pass
us by ; do not attack us. -
3 True: which produces the results expected in the shape of favour.
35
50 THE HYMNS OF {HOOK X
Men in the house who share the sacred banquet stand singing
praise that brings them store of children.
5 Through thy directions, Lord of Tawny Coursers, thine who
art firm, splendid, and blest, the people
Obtain most liberal aid for their salvation, and praise thee,
ludra, through thine excellencies..
6 Lord of the Bays, come with thy two Bay Horses, come to
our prayers, to drink the juice of Soma.
To thee comes sacrifice which thou acceptest: thou, skilled
in holy rites, art he who giveth.
7 Him of a thousand powers, subduing foemen, Maghavan prais¬
ed with hymns and pleased with Soma,—
Even him our songs approach, resistless Jndra : the adorations
of the singer laud him.
8 The way to bliss for Gods and man thou fomidest, Indra,
seven lovely floods, divine, untroubled,
Wherewith thou, rending forts, didst move the ocean, and
nine-and-ninety flowing streams of water.
$ Thou from the curse didst free the mighty Waters* and as
their only God didst watch and guard them.
G Indra, cherish evermore thy body with those which thou
hast won in quelling Vritra.
10 Heroic power and noble praise is Indra: yea, the song wor¬
ships him invoked of m-tny.
Vritra he quelled, and g ive men room and freedom: Sakra,
victorious, hath conquered armies.
11 Call we on Maghavan, auspicious Indra, best Hero in this
fight where spoil is gathered,
The Strong, who listens, who gives aid in battles* who slays
the Vritras, wins and gathers riches.
HYMN CV. indra.
Wnm, Vasu, wilt thou love the laud ? Now let the channel
bring the stream.
The juice is ready to ferment.
8 Didst move the ocean: didst bring the sea of ram from heaven.
9 TUse: waters.
11 This i3 the concluding verse of several hymns of the Visv&mlfcras in
Book HI. -
1 Vasu: Indra. Let the channel brine/ the stream: to the Soma juice
which has stood long enough for fermentation —Ludwig. The phraseology
is very obscure, and Sayana gives a totally different explanation.— ‘When
will he, (like) a dam. obstruct and Jet loose the long-protracted libation for
the sake of wind-driven (rain). Wilson.
HYMN 105.]
THE RIGYEDA.
m
2 He whose two Bay Steeds harnessed well, swerving, pursue
the Bird’s tail-plumes,
With flowing manes, like heaven and earth, he is the Lord
with power to give.
3 Bereft of skill is Indra, if, like some out-wearied man he' fears
,The sinner, when the Mighty hath prepared himself for victory.
4 Indra with these drives round, until he meets with one to wor¬
ship him :
Indra is Master of the pair who snort and swerve upon their way.
5 Borne onward by the long-maned Steeds who stretch them¬
selves as ’fcwere for food,
The God who wears the helm defends them witl^ his jaws.
6 The Mighty sang with Lofty Ones; the Hero fashioned with
his strength,
Like skilful Matarisvan with his power and might,
7 The bolt, which pierced at once the vitals of the Dasyu easy
to be slain,
With jaw uninjured like the wondrous firmament.
8 Grind off our sins: with song will we conquer the men who
sing no hymns:
Not easily art thou pleased with prayerless sacrifice.
9 When threefold flame burns high for thee, to rest on poles of
sacrifice,
Thou with the living joyest in the self-bright Ship.
2 The Bird ; the allusion seems to be to a race between the horses of Indra
and those of S&rya or the Bun who is the Bird of the heavens.—Ludwig. hike
heaven and earth: the meaning of raj% is unknown. S&yana explains the word
by 2 3 4 5 6 7 8 9 heaven and eavtji/ or * aun and moon ; ’ but these are mere guesses. Prof,
Ludwig thinks that two animals of some kind (‘rajitiere,’ 4 raji-beasta’) are
meant. In VI. 26. 6, Raji is said by S&yana to be the name of a maiden.
3 The rimers : Vritra, the chief of sinners, according to Sayana. Orp tifeaje
may be a verb, and the stanza may be rendered :— 4 Without them Indra holds
him still, like a man weary and alarmed, When he hath made himself ready
for noble deed.’—See Fischel, Yedische Studien , I, p. 198,
4 Js Master : literally 4 hero/ The meaning apparently is that when Indra
meets with a worshipper he stops his horses and attend^ she sacrifice.
5 Who wears the, helm: siprtntvdn ; 4 possessing mighfcy jaws/—Wilson. With
his jaws: with his roar, the thunder,
6 Lofty Ones : the Maruts,
7 The stanza is obscure. I follow Prof. Ludwig’s interpretation of Kiri*
mas6 hirtmdn, which mean, according to S&yana, 4 gold-bearded * and 4 lord of
bay horses/
8 Grind of: remove them by whetting, 4 Comminute/—Wilson.
9 Threefold flame: of the three sacred fires. The living: the sacrx&cer.
The self-bright Ship: the sacrifice ; 4 the vessel of thy ’glory/—W.ilapn. '
548 ME HYMNS OF [BOOK X
10 Thy glory was the speckled cup, thy glory was the flawless scoop
Wherewith thou po.urest into thy receptacle.
11 As hundreds, 0 Immortal God, have sung to thee, so hath
Sumitra, yea, Durmitra praised thee here,
What time thou holpest Kutsa’s son, when Dasyus fell, yea,
holpest Kutsa’s darling when the Dasyus died.
HYMN CYI. Asvins,
This very thing ye Twain hold as your object: ye weave your
songs as skilful men weave garments.
That ye may come united have I waked you : ye spread out
food like days of lovely weather.
2 Like two plough-bulls ye move along in traces, and seek like
eager guests your bidder’s banquet.
Ye are like glorious envoys mid the people : like bulls, ap¬
proach the place where ye are watered.
3 Like the two pinions of a bird, connected, like two choice ani¬
mals, ye have sought our worship.
Bright as the fire the votary hath kindled, ye sacrifice in
many a spot as roamers.
4 Ye are our kinsmen, like two sons, two fathers, strong in
your splendour and like kings for conquest;
Like rays for our enjoyment, Lords to feed us, ye, like quick
hearers, have obeyed our calling.
9 Like giants, ye will find firm ground to stand on in depths,
like feet for one who fords a shallow.
Like ears ye will attend to him who orders : ye Two enjoy
our wondrous work as sharers.
Like toiling bees ye bring to us your honey, as bees into tho
hide that opens downward.
10 Cup; upasiehanl: a ladle or cup used for sprinkling. Thy receptacle *
drinking-vessel, or perhaps Agni, that is, the fire, may be intended.
11 Sumitra and Durmitra are alternative names of the llishi of the hymn.
Kutsa's son: Durmitra himself, according to S4yana. * J
The metres in some places are somewhat irregular, the meanings of feomo
words are uncertain, and the hymn generally is obscure. Prof. Grassmann
has placed the hymn in his Appendix.
4 Like rays for our enjoyment: f like brooms to sweep with * according: to
Prof. Ludwig. , * 6
Ido not attempt the hopeless task of translating stanzas 5 6 7 8 in
which nearly every word is a difficult riddle. See Appendix ’ ’ ’ ’
10 The hide that opens downward: the honey-comb is compared to a water-
skin inverted. I cannot translate intelligibly the second line :—‘like two
labourers yon are dripping with perspiration, like a tired cow eating swedt
herbage, you attend (the sacrifice).’—Wilson. . fe '
BYMN 107.] THE R1QVEDA . 540
11 May we increase the laud and gain us vigour: come to our
song, ye whom one chariot carries.
Filled be our kine with ripened meath like "glory : Bhutansa
hath fulfilled the Asvina’ longing.
HYMN OVIL DakahinA.
These men’s great bounty hath been manifested, and the
whole world of life set free from darkness.
Great light hath come, vouchsafed us by the Fathers: ap¬
parent is the spacious path of Guerdon.
2 High up in heaven abide the Guerdon-givers : they who give
steeds dwell with the Sun for ever.
They who give gold are blest with life eternal: they who give
robes prolong their lives, 0 Soma.
"3 Not from the niggards—for they give not freely—comes Meed
at sacrifice, Gods’ satisfaction :
Yea, many men with hands stretched out with Guerdon
present their gifts because they dread dishonour.
4 These who observe mankind regard oblation as streamy Vayu
and light-finding Arka.
They satisfy and give their gifts in synod, and pour in streams
the seven-mothered Guerdon.
5 He who brings Guerdon comes as first invited : chief of the
hamlet comes the Guerdon-bearer.
Him I account the ruler of the people who was the first to
introduce the Guerdon.
6 They call him Rishi, Brahman, Sama-chanter, reciter of the
laud, leader of worship.
The brightly-shining God’s three forms he knoweth who first
bestowed the sacrificial Guerdon.
The hymn eulogizes Dakabinft, the largess, guerdon, or honorarium present¬
ed by the institutes of the sacrifices to the priests who perform the cere¬
monies. The yajamdnas who give this guerdon liberally are alternatively
the deified subjects of the hymn.
1 These men: the wealthy institutes of the sacrifice, Fathers: who are
the embodiments and guardians of the light.
4 These who observe mankind: the Maghavans or wealthy nobles, who do
not consider the cost of sacrifice, but regard it as an occasion that enables
them to show their liberality, and to gain the favour of Vfiyu, the Wind*God
who brings countless showers of rain, and Arka or the Sun who brings the
light. Seven-motkered: originating in, and accompanying, seven forms of sacri¬
fice; or, regulated by the seven priests.
6 Three forms : Agni as the Sun, lightning, and fire.
550 TUB UYMXS OF [BOOK X
7 Guerdon bestows the horse, bestows the bullock, Guerdon
bestows, moreover, gold that glisters.
*. Guerdon gives food which is our life and spirit. He who is
wise takes Guerdon for his armour.
8 The liberal die not, never are they ruined: the liberal suffer
neither harm nor trouble.
The light of heaven, the universe about us,—all this doth
sacrificial Guerdon give them.
9 First have the liberal gained a fragrant dwelling, and got
themselves a bride in fair apparel. '
. The liberal have obtained their draught of liquor, and con¬
quered fhose who,unprovoked, assailed them.
10 They deck the fleet steed for the bounteous giver: the maid
adorns herself and waits to meet him.
His home is like a lake with lotus-blossoms, like the Gods'
palaces adorned and splendid.
11 Steeds good at draught convey the liberal giver, and lightly
rolling moves the car of Guerdon.
1 Assist, ye Gods, the liberal man in battles : the liberal giver
conquers foes in combat.
HYMN CVIII. SaramA Panis.
What wish of Saramfc hath brought her hither ? The path
leads far away to distant places.
What charge hast thou for us ? Where turns thy journey 2 How
hast thou made thy way o’er Ras&’s waters.
2 I come appointed messenger of Indra, seeking your ample
stores of wealth, 0 Panis. 0
This hath preserved me from the fear of crossing: thus have
I made my way o’er RasA’s waters.
9 Draught of liquor: antakpiyam. silrdydh: ‘ deep potations of wine/—Wilson.
10 The maid adorns herself; ‘he obtains a brilliant damsel for his portion.
—Muir.
11 Car of Guerdon: cf I. 123. 1.
The hymn is a colloquy between Saram&, the messenger of the Gods or of
Indra (see I. 62. 3, note ; 72. 8 ; III. 31. 6; V, 45. 8), and the Panis or envious
demons who have carried off the cows or rays of light which Indra wishes to
recover. Saram& and the Panis are alternately subject and Riahi.
} T he a( ffi ress Sararn& who has found her way to the rocky strong¬
hold in which the stolen cows are imprisoned. The Panis speak the uneven
stanzas, with the exception of stanza 11, and SaramS the even. Rasd is in
this place a mythical stream that flows round the atmosphere and the earth.
See V. 41, 15. In I. 112. 12, and V. 53. 9, Kasjt appears to be a river of the,
Panjab, probably an affluent of the Indus. See Zimmer, Altindisches Lehen,
pp, 15, 16,
MY3LV 108.]
THE RWVEDA.
551
3 What is that Indra like, what is his aspect whose envoy, Sarama,
from afar thou comest ?
Let him approach, and we will show him friendship: he shall
be made the herdsman of our cattle.
4 I know him safe from harm; but he can punish who sent me
hither from afar as envoy.
Him rivers flowing with deep waters hide not. Low will ye lie,
0 Panis, slain by Indra.
5 These are the kine which, Sarama, thou seckest, flying, 0 Blest
One, to the ends of heaven.
Who will loose these for thee without a battle ? Yen, and sharp-
pointed are our warlike weapons. **
>6 Even if your wicked bodies, 0 ye Panis, were arrow-proof, your
words are weak for wounding;
And were the path to you as yet unmastered, Brihaspati in
neither case will spare you.
V Paved with the rock is this our treasure-chamber; filled full
of precious things, of kine, and horses.
These Panis who are watchful keepers guard it. In vain hast
thou approached this lonely station.
<8 Rishis will come inspirited with Soma, Angirases unwearied,
and Navagvas.
This stall of cattle will they part among them : then will the
Panis wish these words unspoken.
S Even thus, Q Sarama, hast thou come hither, forced by celest¬
ial might to make the journey.
Turn thee not back, for thou shalt be our sister: O Blest One,
we will give thee of the cattle.
It) Brotherhood, sisterhood, T know not either: the dread Angi-
rases and Indra know them.
They seemed to long for kine when I departed. Hence, into
distance, be ye gone, 0 Papls.
II Hence, far away, ye Panis! Let the cattle lowing come forth
as holy Law commandeth,
Kiue which Brihaspati, and Soma, Rishis, sages, and pressing-
stones have found when hidden.
f> Weak for wounding: 1 not in the place of armies.’—Wilson. Brihaspati:
as Indra's companion and ally in battle.
8 Navagvas: members of a mythological family, forming a division of the
Angirases or closely connected with them. Wish the.*e words unspoken : more
literally, reject them from their moufchB ; retract their threats.
' 10 Know them: are allied by such ties of kinship.
11 It is uncertain to whom this stanza is to be ascribed. Scbyana assigns it
to Saram&, Prof. Ludwig thinks that Brihaspati may he the speaker. Press¬
ing-stones ; which prepare the Soma juice that inspirits Indra.
' 552 T 11 E HYMNS OH [BOOK X
7 ^ HYMN CIX. Visvedevas.
These first, the boundless Sea, and Matarisvan, fierce-glowing
Fire, the Strong, the Bliss-bestower,
And heavenly Floods, first-born by holy Order, exclaimed
against the outrage on a Brahman.
2 King Soma first of all, without reluctance, made restitution of
the Brahman's consort.
Mitra and Yaruna were the inviters: Agni as Hotar took her
hand and led her.
3 The man, her pledge, must by her hand be taken when they
have cried, She is a Brhhman's consort.
She stayed not for a herald to conduct her: thus is the king¬
dom of a ruler guarded.
4 Thus spake of her those Gods of old, Seven Rishis who sate
them down to “their austere devotion :
Hire is a Brahman's wife led home by others: in the suprem-
est heaven she plants confusion.
5 The Brahmach&n goes engaged in duty: he is a member of
the Gods' own body.
Through him Brihaspati obtained his consort, as the Gods
gained the ladle brought by Soma.
6 So then the Gods restored her, so men gave the woman back
again.
The Kings who kept their promises restored the Brahman's
wedded wife.
7 Having restored the Brahmau's wife, and freed them, with Gods’
aid, from sin,
They shared the fulness of the earth, and won themselves
extended sway.
The hymn has been translated by the authors of Siebenzig Lleder <tk& Mg*
veda. See also Mme. J&Snaide Ragozin, Vedic India , p„ 256u
1 Outrage on a Brahman : ‘ Rrahm&’a sin/ according to S&yana.
5 BrahmacMrt : a religious student. For his glorification, see Hymns of
the Atharvct'Veda. XL 5. The, ladle: juhvehu: Prof Ludwig takes it to be a
proper nameJuhfi, 0 Gods, conducted home by Soma/
^ The wife of a Brahman appears to have been taken to his home by a Ksha-
| triya, and then restored. A legend quoted by S&yana says that Juhfi or V&k,
| the wife of Brihaspati who is identified with Brahm&, had been deserted by
| her husb md. The Gods then consulted «« means of expiating
J his sin. and restored her to him. See .V ■ >■ s’- ,■ V‘
| The hymn is an almost unintelligible fragment and of comparatively late
| origin.
HYMN 110.]
THE RIG VEDA, 553
HYMN CX. Aprl».
Thou in the house of man this day enkindled worskippest
» Gods as God, 0 Jatavedas.
Observant, bright as Mitra, bring them hither : thou art a
sapient and foreknowing envoy.
2 Tanunap&t, fair-tongued, with sweet meath balming the paths
and ways of Order, make them pleasant.
Convey our sacrifice to heaven, exalting with holy thoughts
our hymns of praise and worship.
3 Invoked, deserving prayer and adoration, O Agui, come ac¬
cordant with the Yasus.
Thou art, 0 Youthful Lord, the Gods’ Invoker, so, best of
Sacrifices, bring.them quickly.
4 By rule the Sacred Grass is scattered eastward, a robe to
clothe this earth when dawns are breaking.
Widely it spreads around and far-extended, fair for the Gods
and bringing peace and freedom.
5 Let the expansive Doors be widely opened, like .wives who
deck their beauty for their husbands.
Lofty, celestial, all-impelling Portals, admit the Gods and
give them easy entrance.
6 Pouring sweet dews let holy Night and Morning, each close
to each, be seated at their station,—
Lofty, celestial Dames with gold to deck them, assuming all
their fair and radiabt beauty.
7 Come the two first celestial sweet-voiced Hotars, arranging
sacrifice for man to worship,
As singers who inspire us in assemblies, showing the eastward
light with their direction.
8 Let Bharati come quickly to our worship, and I]a. showing like
a human being.
So let Sarasvatt and both her fellows, deft Goddesses, on this
fair grass be seated.
9 Hotar more skilled in sacrifice, bring hither with speed to-day
God Tvashtar, thou who knowest,
Even him who formed these two, the Earth and Heaven, the
Parents, with their forms, and evfery creature.
See preceding hymns addressed to the same deities and deified objects ;
I. 13 ; 142,188 ; II. 3 ; III. 4 ; Y. 5 ; VII. 2 ; and IX. 5;
1 Jdtavedas and Tanilnapdt are names of Agni. The Doors of the sacrificial
chamber represent the portals of the eastern heaven, Vanasputi is the
sacrificial post to which the victim is tied.
554 THE HYMNS OF {BOOK X.
10 Send to our offerings which thyself thou balmest the Com¬
panies of Gods in ordered season.
Agni, Yanaspati the Immolator sweeten our offered gift with
meath and butter.
11 Agni, as soon as he was born, made ready the sacrifice, and
was the Gods’ preceder.
May the Gods eat our offering consecrated according to this
true Priest’s voice and guidance.
HYMN CXI, Indra.
Bring for^vyour sacred song ye prudent singers, even as are
the thoughts of human beings.
Let us draw Indra with true deeds anear us: he loves our
songs, the Hero, and is potent.
2 The hymn shone brightly from the seat of worship : to the
kine came the Bull, the Heifer’s Offspring.
With mighty bellowing hath he arisen, and hath pervaded
even the spacious regions.
3 Indra knows, verily, how to hear our singing, for he, victori¬
ous, made a path for Surya.
He made the Cow, and he became the Sovran of Heaven,
primeval, matchless, and unshaken.
4 Praised by Angirases, Indra demolished with might the works
of the great watery monster.
Full many regions, too, hath he pervaded, and by his truth
supported earth’s foundation.
5 The counterpart of heaven and earth is Infra : he knoweth
all libations, slayeth Sushna,
The vast sky with the Sun hath he extended, and, best of
pillars, stayed it with a pillar.
6 The Yritra-slayer with his bolt felled Vrifcra: the magic of
the godless, waxen mighty,
Here hast thou, Bold Assailant, boldly conquered.* Yea, then
thine arms, 0 Maghvan, were potent.
2 The hzne: who are milked for sacrificial purposes. The Bull: Indra. The
Heifw's Offering: cp. IV. 18. 10 : * The Heifer hath brought forth the strong,
the mighty, the unconquerable Bull, the furious Indra ’ The Heifer is Aditi,
3 He made the Com: the words in Mm . g6h> the cow, ‘ the female of
the bull.’—Muir; ‘ Des Stieres Weib/—Grassmann,—are difficult. Prof.
Ludwig suggests that the earth may be intended.
4 Waterg monster: Arbuda, a demon of the clouds. See X. 37, 12.
HYMN 112.] TEE RIG VEDA. ' 555
7 When the Dawns come attendant upon Surya their rays dis¬
cover wealth of divers colours.
The Star of heaven is seen as ’twere approaching : none
' knoweth aught of it as it departeth.
8 Far have they gone, the first of all these waters, the waters
that flowed forth when Indra sent them.
Where is their spring, and where is their foundation 1 Where
now, ye Waters, is your inmost centre ?
9 Thou didst free rivers swallowed by the Dragon ; and rapidly
they set themselves in motion,
Those that were loosed and those that longed for freedom.
Excited now to speed they run unresting. •
10 Yearning together they have sped to Sindhu : the Fort-des¬
troyer, praised, of old, hath loved them.
Indra, may thy terrestrial treasures reach us, and our full
songs of joy approach thy dwelling.
HYMN CXII Indra.
Dbinic of the juice, 0 Indra, at thy pleasure, for thy first
draught is early morn’s libation.
Rejoice, that thou mayst slay our foes, 0 Hero, and we with
lauds will tell thy mighty exploits.
2 Thou hast a car more swift than thought, 0 Indra; thereon
come hither, come to drink the Soma.
Let thy Bay Steeds, thy Stallions, hasten hither, with whom
thou eomest nigh and art delighted.
3 Deck out thy body with the fairest colours, with golden splend¬
our of the* Sun adorn it.
0 Indra, turn thee hitherward invited by us thy friends ; be
seated and be joyful.
4 0 thou whose grandeur in thy festive transports not even these
two great worlds have comprehended.
Come, Indra, with thy dear Bay Horses harnessed, come to our
dwelling and the food thou lovest.
5 Pressed for thy joyous banquet is the Soma, Soma whereof
thou, Indra, ever drinking,
Hast waged unequalled battles with thy foemen, which prompts
the mighty flow of thine abundance.
7 The Star of heaven: the Sun. Departeth: on its nightly journey from
west to east.
9 The Dragon : Ahi ; Vritra or his brother-fiend.
10 The Fort-destroyer ; Indra,
m the hymns of [book x
6. Found from of old is this thy cup, 0 Indra: 0 Satakratu,
drink therefrom the Soma.
’Filled is the beaker with the meath that gladdens, the beaker
which all Deities delight in.
7 From many a side with proffered entertainment the folk are
calling thee, 0 Mighty Indra.
These our libations shall for thee be richest in sweet meath ;
drink thereof and find them pleasant.
8 I will declare thy deeds of old, 0 Indra, the mighty acts which
thou hast first accomplished.
In genuine wrath thou loosenedst the mountain so that the
Brahman^easily found the cattle.
9 Lord of the hosts, amid our bands be seated: they call thee
greatest Sage among the sages.
Nothing is done, even far away, without thee; great, wondrous,
Maghavan, is the hymn I sing thee.
10 Aim of our eyes be thou, for we implore thee, 0 Maghavan,
Friend of friends and Lord of treasures.
Fight, Warrior strong in truth, fight thou the battle: give us
our share of undivided riches.
HYMN CXIII. Indra.
Tiie Heavens and the Earth accordant with all Gods encour¬
aged graciously that vigorous might of his.
When he came showing forth his majesty and power, he drank
of Soma juice and waxed exceeding strong.
2 This majesty of his Vishnu extols and lauds, making the stalk
that gives the meath flow forth with might.
When Indra Maghavan with those who followed him had smit¬
ten Vritra he deserved the choice of Gods. r
3 When, bearing warlike weapons, fain to win thee praise, thou
wettest Vritra, yea, the Dragon, for the fight,
Then all the Maruts who were gathered with thee there ex¬
tolled, 0 Mighty One, thy powerful majesty.
4 Soon as he sprang to life he forced asunder hosts : forward the
Hero looked to manly deed and war.
He cleft the rock, he let concurrent streams flow forth, and
with his skilful art stablished the heavens’ wide vault.
5 Indra hath evermore possessed surpassing power: he forced,
far from each other, heaven and earth apart.
He hurled impetuous down his iron thunderbolt, a joy to Varu-
pa’s and Mitra’s worshipper.
S The Brahman: according to S&yana, Brahmd who is identified with Bfi-
happati,tlie owner of the cows which the Pams had stolen,
HYMN 114.] THE RIGVEDA, 557
6 Then to the mighty powers of Indra, to his wrath, his the fierce
Stormer, loud of voice, they came with speed;
What time the Potent One rent Vritra with his strength, who
held the waters back, whom darkness compassed round.
7 Even in the first of those heroic acts which they who strove
together came with might to execute,
Deep darkness fell upon the slain, and Indra won by victory
the right of being first invoked.
8 Then all the Gods extolled, with eloquence inspired by draughts
of Soma juice, thy deeds of manly might.
As Agni eats the dry food with his teeth, he ate Vritra, the
Dragon, maimed by Indra’s deadly dart. ^
9 Proclaim his many friendships, met with friendship, made
with singers, with the skilful and the eloquent.
Indra, when he subdues Dhuni and Chunmri, lists to Dabhiti
for his faithful spirit’s sake.
10 Give riches manifold with noble horses, to be remembered
while my songs address thee.
May we by easy paths pass all our troubles : find us this day
a ford wide and extensive.
HYMN CXIV. Visvedevas.
Two perfect springs of heat pervade the Threefold, and come
for their delight is M&tarisvan.
Craving the milk of heaven the Gods are present: well do
they know the praise-song and the S&man.
2 The priests heard far away, as they are ordered, serve the
three Nirritis, for well they know them.
Sages have traced the cause that first produced them, dwelling
in distant and mysterious chambers.
6 They came: it is uncertain whether the 0-ods, or the Maruts, or thr waters
are the understood subject.
7 Deep darkness fell upon the slain: ‘ Vritra being slain, the thick darkness
was destroyed.’—Wilson.
8 He ate: Indra utterly destroyed him. ^ ^ m ore matter-
of-fact way: people devoured Vritra, that is, ■ ! ; ■: . by the waters
which were no longer obstructed by him.
9 Dhuni and Ohumuri were demons and enemies of Indra’s friend Dabhiti.
See Vol. I., Index. -
1 Springs of heat: gharmd : Agni and Sftrva. The Threefold ; the universe,
sky. firmament, and earth. Mdtarl&van : V&yu, according to S&yana. * Thus
we have here the well-known triad, Agni, V&yu, SOrya.’—Ludw'ig.
2 Three Nirritis: according to S&yana, heaven, mid-air, and earth, or the
deities that control them. Prof. Ludwig thinks that the Dawns are meant,
which by their regular appearance bring men nearer to death. The plural
appears in one other place, VIII. 24. 24.
THE HYMNS OP
{POOR X
m
3 The Youthful One, well-shaped, with four locks braided, bright¬
ened with oil, puts on the ordinances.
Two Birds of mighty power are seated near her, there where
the Deities receive their portion.
4 One of these Birds hath passed into the sea of air : thence he
looks round and views this universal world.
With simple heart I have beheld him from an ear : his Mother
kisses him and he returns her kiss.
5 Him with fair wings though only One in nature, wise singers
shape, with songs, in many figures.
While they at sacrifices fix the metres, they measure out
twelve chalices of Soma.
0
■ 6 While they arrange the four and six-and-thirty, and duly
order, up to twelve, the measures,
Having disposed the sacrifice thoughtful sages send the Car
forward with the Rich and S&man.
7 The Chariot's majesties are fourteen others : seven sages lead
it onward with tlieir voices.
Who will declare to us the ford Apnana, the path whereby
they drink first draughts of Soma?
8 The fifteen lauds are in a thousand places: that is as vast as
heaven and earth in measure.
A thousand spots contain the mighty thousand. Vak spread-
eth forth as far as Prayer extendeth.
3 The Youthful One: the altar, represented as a woman. With four lochs
braided: quadrangular, according to S&yana. Puts on the ordinances: is
dressed or arranged in the manner prescribed for sacrifice. Two Birds •
probably Arnn and Soma. According to S&yana, the htfsband and bis wife,
or the Yajamftua and the Brahman.
4 One: Agni as the Sun, Ilis mother: perhaps, as Prof. Ludwig says,
Dawn.
t> Thirty-six grab as, chalices, or saucers for Soma juice or other libations,
are to be used at the Agnishtoma, and four in addition at the Atyagnishtoma
sacrifice. The, measures: the proper metres for particular rites or parts of
the service. The (Jar: the sacrifice. Rich: the holy verse that is recited.
Shnan: the psalm that is sung or chanted.
7 Majesties: the abstract used for the concrete, the mighty ones, probably
the priests. The ford Apn&m: the passage leading to the place of sacrifice.
They : the Gods.
8 That: meaning the fifteen lauds regarded as a whole. The mighty
thotcsand: the meaning is uncertain ; ‘the thousand great (functions) are in
a thousand places.’—*Wilson. This means, according to SaLyana, that every
function of the body has i A ~ ' r.■**/■-■ Dr. Muir translates:—
* There are a thousand times ‘ ■ . \ thousand times a thous¬
and are their glorious manifestations. 1 Vftb: or Speech, See X. 71 and 125.
HYMN 115.]
THE IUGVJEDA
55P
9 What sage hath learned the metres’ application-?
gained Yak, the spirit’s aim and object?
Which ministering priest is called eighth Hero ? Who then
hath tracked the two Bay Steeds of Indra?
10 Yoked to his chariot-pole there stood the Coursers: they only
travel round earth’s farthest limits.
These, when their driver in his home is settled, receive the
allotted meed of their exertion.
• HYMN CXY. AgnL
Verily wondrous is the tender Youngling’s growth who never
draweth nigh to drink his Mothers’ milk.
As soon as she who hath no udder bore him }; he,^faring on his.
great errand, suddenly grew strong.
2 Then Agni was-his name, most active to bestow* gathering up
the trees with his consuming tooth;
Skilled in fair sactifice,. armed with destroying tongue, im¬
petuous as a bull that snorteth in the*mead.
3 Praise him, your God who, bird-like, rests upon a tree, scatter¬
ing drops of juice and pouring forth his flood,
Speaking aloud with flame as with his lips a priest, and broad¬
ening his paths like one of high command.
4 Thou Everlasting, whom, far-striding fain to burn, the winds,.
uninterrupted, never overcome,
They have approached, as warriors eager for the fight, heroic
Trita, guiding him to gain his wish.
5 This Agni is the best of Kanvas, Kauvas’ Friend, Conqueror
of the foe whether afar or near.
May Agni guard the singers, guard the princes well: may
Agni grant To us our princes* gracious help.
6 Bo thou, Supilrya, swiftly following, make thyself the lord of
Jatavedas, mightiest of all,
9 Eighth Hero: Agni is meant, as presiding over the seven ritvijas or
ministering priests. -
1 Mis Mothers are the two fire-sticks, the lower o-f which, in which the spark
is produced, being she who hath no udder, ;
4 Trita: according to S&yana, him who is stationed in the three fire-
receptacles, that is, Agni.
5 /Canvas: a well-known family with which XJpastuta was connected.
According to Sfiyana, worshippers in general are meant :•—‘the most earnest
of eulogists, the friend of those who praise him.’—Wilson,
ti Supitrya (‘ who hast fair ancestors.’—Wilson) seems to be an epithet of
the Itishi as addressed by himself. S&yana applies it to Agni. The con¬
struction of the stanza is difficult, and the translation of the first half, which
follows Prof. Ludwig, is somewhat conjectural. Thirsty land; Agni by his
intercession causes rain to fall. °
THE HYMNS OF [BOOK X.
560 /
wfho surely gives a boon even in thirsty land, most powerful,
prepared to aid us in the wilds.
7 Thus noble Agni with princes and mortal men is lauded, ex¬
cellent for conquering strength with chiefs,
Men who are well-disposed as friends and true to Law, even
as the heavens in majesty surpass mankind.
8 0 Son of Strength, Victorious, with this title Upastuta’s most
potent voice reveres thee.
Blest with brave sons by thee we will extol thee, and lengthen
out the days of our existence.
9 Thus, Agni, have the sons of Vrishtihavya, the Eishis, the
Upastrrtas invoked thee.
Protect them, guard the singers and the princes. With
Vashat! have they come, with hands uplifted, with their
uplifted hands and cries of Glory !
HYMN OXVI. Indra.
Drink Soma juice for mighty power and vigour, drink, Strong¬
est One, that thou mayst smite down Vritra.
Drink thou, iuvoked, for strength, and riches : drink thou thy
fill of meath and pour it down, 0 Indra.
2 Drink of the foodful juice stirred into motion, drink what thou
choosest of the flowing Soma.
Giver of weal, be joyful in thy spirit, and turn thee hither¬
ward to bless and prosper.
3 Let heavenly Soma gladden thee, 0 Indra, let that effused
among mankind delight thee.
Rejoice in that whereby thougavest freedom, and that whereby
thou conquerest thy foemen. 0
4 Let Indra come, impetuous, doubly mighty, to the poured
juice, the Bull, with two Bay Coursers.
With juices pressed in milk, with meath presented, glut ever¬
more thy bolt, 0 Foe-destroyer.
5 Dash down, outflaming their sharp flaming weapons, the strong¬
holds of the men urged on by demons.
I give thee, Mighty One, great strength and conquest: go,
meet tby foes and rend them in the battle.
Prof. Grassmann observes: 4 Das Lied enthalt. namentlich in Vers 3—6,
manehes Dunkle, sodass hier die Auslegung zweifelhaft bleibt.’
1 Pour it dotm: ‘shower down (blessings).’—Wilson.
3 (Invest freedom : by slaying Vritra: or, riches, according to Sftyana.
4 Foe-destroyer: uruwhtt: according to the St Petersburg Lexicon, ‘ striker
of the red clouds * (nrusa^ arusku ?). I adopt S&yana’a explanation.
HYMN 117 .]
THE RIO VEDA .
501
6 Extend afar the votary’s fame and glory, as the firm archer’s
strength drives off the foeman.
Ranged on our side, grown strong in might that conquers,
never defeated, still increase thy body.
7 To thee have we presented this oblation: accept it, Sovran
Ruler, free from anger.
Juice, Maghavan, for thee is pressed and ripened : eat, Indra,
drink of that which stirs to meet thee.
8 Eat, Indra, these oblations which approach thee: be pleased
with food made ready and with Soma.
With entertainment we receive thee friendly: effectual be
the sacrificed wishes. ^
9 I send sweet speech to Indra and to .Agni; with hymns I
speed it like a boat through waters.
Even thus, the Gods seem moving round about'me, the foun¬
tains and bestowers of our riches.
HYMN CXVII. ‘ Liberality.
The Gods have not ordained hunger to be our death : even to
the well-fed man comes death in varied shape.
The riches of the liberal never waste away, while he who will
not give finds none to comfort him.
2 The man with food in store who, when the needy, comes in
miserable case begging for bread to eat,
Hardens his heart against him—even when of old he did him
service—finds not one to comfort him.
3 Bounteous is he who gives unto the beggar who comes to him
in want of food and feeble.
Success attends him in the shout of battle. He makes a friend
of him in future troubles.
4 No friend is he who to his friend and comrade who comes im¬
ploring food, will offer nothing.
Let him depart—no home is that to rest in—, and rather seek
a stranger to support him.
5 Let the rich satisfy the poor implorer, and bend his eye upon
a longer pathway.
6 A $ the firm archer's strength :■ the construction is obscure :*—* (stretch
out), thy strength like strong bows against* our enemies.*—Wilson.
The hymn eulogizes Liberality or Bounty in the shape of gifts of wealth
and food.
1 To be our death: men must not attempt to justify their refusal of food
to the hungry by saying that the Gods send hunger-as a punishment for sin.
5 Bend his eye upon a longer pathway: carefully consider the future and,
not the present only. He himself may need the same assistance hereafter.
36
THE HYMNS OP [HOOK X.
Iliches come new to one, now to another, and like the wheels
of cars are ever rolling.
6 The foolish man wins food with fruitless labour: that food—
I speak the truth—shall be his ruin.
He feeds no trusty friend, no man to love him. All guilt is
he who eats with no partaker.
-7 The ploughshare ploughing makes the food that feeds us, and
, with its feet cuts through the path it follows.
Better the speaking than the silent Brahman : the liberal friend
outvalues him who gives not.
'8 He with o»e foot hath far outrun the biped, and the two-footed
catches the three-footed. ... „ , ,
Four-footed creatures come when bipeds eall them, and stand
and look where five are met togecher.
9 The hands are both alike: their labour differs. The yield of
sister milch-kirie is unequal.
Twins even differ in their strength and vigour: two, even kins¬
men, differ in their bounty.
HYMN CXViri. Ag»L
Arnvi, refulgent among men thou slayest the devouring fiend,
Bright Ruler iu thine own abode,
jj Thou springest up when worshipped well: the drops of butter
are thy joy
When ladles arc brought near to thee.
;; Honoured with gifts he shines afar, Agni adorable with song:
The dripping ladle halms his face.
6 Shall be his min : with reference to staim T,
7 Active exertion is necessary for success. ^ The speaking Brahman : the
priest who duly discharges the task of refutation for which he is engaged.
* A Brahman expounding (the Veda)/- Wilson.
8 The victory is not always theirs who appear to be more richly endowed
than others. He with ove foot: tlcaptid. the Sun appears to be meant,
elsewhere called Aja-Ekap&d. See VI. 50. 14. The biped is man. The three-
footrd if, the old man who walks with a staff and is overtaken by one who
does not, require such assistance Tour-footed creatures: dogs. Five: several
men together; the dogs being at first uncertain whether their masters are
among them or not. PartJctfk, sets of five, ia apparently used with reference
to the one, two, three, and four in the preceding compound words. Others
explain pahhtfh by ‘steps’ or'traces.'
I have adopted the explanation given by the authors of the Siebemtg
Lieder
9 Ah men should be liberal; but we must not expect all to be equally
geuercua
'3W hymn has been translated by I>r. Muir, 0. 8, Texts, V. pp. 431—433,
HYMN 119.] THE .MOVEDA. 563
4 Agni with honey in his mouth, honoured with gifts, is balmed
with oil,
Refulgent in his wealth of light. . ,
5 Praised by our hymns thou kindlest thee, Oblation-bearer, for
the Gods :
As such do mortals call on thee.
6 To that Immortal Agni pay worship with oil, ye mortal men,—
Lord of the house, whom none deceive.
7 0 Agni, burn the R&kshasas with thine unconquerable flame :
Shine guardian of Eternal Law.
8 So, Agni, with thy glowing face burn fierce against the female
fiends,
Shining among Urukshayag.
9 Urukshayas have kindled thee, ^ Oblation-bearer, thee, with
hymns,
Best Worshipper among mankind.
HYMN CXIX. Indra.
This, even this was my resolve, to win a cow, to win a steed :
Have I not drunk of Soma juice!
2 Like violent gusts of wind the draughts that I have drunk
have lifted me :
Have I not druuk of Soma juice ?
3 The draughts I drank have borne me up, as fleet-foot horses
draw a car:
Have I not drunk of Soma juice?
4 The hymn hath reached me, like a cow who lows to meet her*
darling calf:
Have I not drunk of Soma juice ? .
5 As a wright bends a chariot-seat so round my heart I bend the
hymn:
Have I not drunk of Soma juice ?
6 Not as a mote within the eye count the Five Tribes of men
with me:
Have I not drunk of Soma juice ?
$ Ufukshayas; members of the Rishfs family.
The Rishi is Indra himself in the form of Lava. He describes his sensa*
tiona after drinking Soma juice. But see Bergaigne, 1.151, who considers it
to he the utterance of an exhilarated mortal.
1 To win a cow: to strengthen and inspirit himself for battle, and so to
win kine and horses for his worshippers.
6 S&yana explains differently* The five castes have not eluded the glance
of my eye.*—Wilson.
TEE E7MNS OF
564
[BOOK X
7 The heavens and earth themselves have not grown equal to one
half of me:
Have I not drunk of Soma juice ?
8 I in my grandeur have surpassed the heavens and all this
spacious earth :
Have I not drunk of Soma juice ?
9 Aha! this spacious earth will I deposit either here or there :
Have I not drunk of Soma juice ?
10 In one short moment will I smite the earth in fury here or
there:
Have I not drunk of Soma juice?
11 One of my fianks is in the sky; I let the other trail below :
Have I not drunk of Soma juice ?
12 I, greatest of the Mighty Ones, am lifted to the firmament:
Have I not drunk of Soma juice 1
13 1 seek the worshipper’s abode ; oblation-bearer to the Gods :
Have I not drunk of Soma juice?
2
HYMN GXX.
Indra.
In all the worlds That was the Best and Highest whence sprang
the Mighty Gods, of splendid valour.
As soon as born he overcomes his foemen, he in whom all who
lend him aid are joyful.
Grown mighty in his strength, with ample vigour, he as a foe
strikes fear into the D&sa,
Eager to win the breathing and the breathless. All sano thy
praise at banquet and oblation.
3 All concentrate on thee their mental vigour, what time these,
twice or thrice, are thine assistants.
11 Cp. III. 32.11. ~ ~ ~
£ he 7 rd STih6 is unintelligible, and griham,
aa Prof. Ludwig suggests, should, perhaps, be read instead. Oblation-bearer-
Indra, m his excitement, fancies that he is Agni. Prof. Grassmann, who with
Dr. Muir, considers gnhd to mean servant or minister, places the stanza in
his Appendix as a fragment from a hymn to Agni.
The hymn has been translated by Dr. Muir, 0. S. Texts, V. p. 91, by the
( Bo“
meaa!o & according to Sfiyana,' Brahma the original cause of the
universe*
2 Eager to viij'i Prof. Ludwig makes sasni an infinitive. Sdtnih may be
the correct reading. See Grassmann, WSrterbuek zum Shveda, The breath-
ond the breathless the animate and the inanimate world
3 Mental vigour: hratnm: ‘ adoration.’-Wilaon. These: Soma in ices
Twueor thrice : .With reference, perhaps, to the three daily libations. 3 What
HYMN- 120 .]
tee rig Veda.
565
Blend what is sweeter than the sweet with sweetness: win
quickly with our meath that meath in battle.
4 Therefore in thee too, thou who winnest riches, at every ban¬
quet are the sages joyful.
With mightier power, Bold God, extend thy firmness : let not
malignant Yatudhanas harm thee.
5 Proudly we put our trust in thee in battles, when we behold
great wealth the prize of combat.
I with my words impel thy weapons onward, and sharpen
with my prayer thy vital vigour.
6 Worthy of praises, many-shaped, most skilful, paost energetic,
Aptya of the Aptyas :
He with his might destroys the seven Danus, subduing many
. who were deemed his equals.
7 Thou in that house which thy protection guardeth bestowest
wealth, the higher and the lower.
Thou stablishest the two much-wandering Mothers, and bring-
est many deeds to their completion.
8 Brihaddiva, the foremost of light-winners, repeats these holy
prayers, this strength to Indva.
He rules the great self-luminous fold of cattle, and all the
doors of light hath he thrown open.
9 Thus hath Brihaddiva, the great Athaiwan, spoken to Indra
as himself in person.
The spotless Sisters, they who are his Mothers, with power
exalt him and impel him onward.
is sweeter than the+sweet; thine own celestial Soma. S&yana explains the
stanza differently ;—‘ To thee all (worshippers) offer adoration, whether those
propitiators he two or three. Combine that which is sweeter than the sweet
with sweetness, unite that honey with honey.*—Wilson, The ‘two or three/
according to S&yana, are the sacrificer and his wife and child, and the second
half of the stanza contains a reference to the propagation of children,
6 Aptya: the name of a class of deitieB, of which Trita Aptya is the chief.
‘ Most accessible of the accessible.*—Wilson. The first line is without a verb :
I praise him, may be understood, D&nus: a class of demons.
7 The higher and thelower: heavenly and earthly. Mothers: Heaven anJ Earth,
8 Foremost of light-winners • according to S&yana, ‘ chief of Rishia, and
enjoyer of heaven, or servant of Aditya, the Sun, Indra/ Fold of cattle:
the region of light.
9 The great Atharvan: ‘the great priest/—Grassmann. As himself: he
identifies himself with the God whom he worships* The spotless Sisters , they
toho are his Mothers ; according to S4yana, the sister rivers which abide in the
mother earth; Yon Roth adopts the reading of Atharva-veda V. 2. 9, m&ta*
rtsvari, instead of the mfltaribhvarih of the' text. Heaven and Earth appear
to be intended/
566 THE HYMNS OF
. HYMN CXXI.
In the beginning rose Hiranyagarbha, bom Only
created beings.
He fixed and holdeth up this earth and heaven,
shall we adore with our oblation ?
2 Giver of vital breath, of power and vigour, he whose command¬
ments all the Gods acknowledge :
The Lord of death, whose shade is life immortal. What God,
shall we adore with our oblation f
3 Who by his grandeur hath become Sole Euler of all the
moving world that breathes and slumbers ;
He who is Lord of men and Lord of cattle. What God shall
we adore with our oblation ?
4 His, through his might, are these snow-covered mountains,
and men call sea and RasH his possession :
His arms are these, his are these heavenly regions. What God
shall we adore with our oblation ?
5 By him the heavens are strong and earth is stedfast, by him
light's realm and sky-vault are supported :
By him the regions in mid-atr were measured. What God
shall we adore with our oblatiou 1
6 To him, supported by his help, two armies embattled look
while trembling ,in their spirit,
When over them the risen Sun is shining. What God shall we
adore with our oblation ?
7 What time the mighty waters came, containing the universal
germ, producing Agni, *
Thence sprang the Gods’ one spirit into being. What God
shall we adore with our oblation ?
r BOOH X
Ka.
Lord of all
What God
Ai, O ^ ; llTO,aj v wie goid-germ;' ’source or goiden-JUgnt;
the Suu’god ‘ as the great power of the universe* from which all other powers
and existences, divine aud earthly, are derived, a conception which is the
nearest approach t#the later mystical conception of Brahma, the creator of
™tr wot> kb Wallis. VY,Ka$ God; kdsmai &$t>$yet; cui deo? According to others:
‘Worship we Ka the Gad with our oblation.' According to Ludwig, the mean¬
ing is * What other God than Praj&pafci shall we worship ? *
t? a7l{ ^ s ^ U7n ^ ers •* that is of Gods and men. Of men and . ...cattle;
literally^ of Quadruped and biped.’
' * : air * Ra *4: the mythical river of the firmament, - Gf. X, 108. 1.
\ * whence: from the coming of the waters. One spirit ; ikak. om in the
text gives two superfluous syllables, and is suspicious.
TEE RI&VEDA.
mi
' inxv 122 .]
•8 He in his might surveyed the floods containing productive
force and generating Worship.
He is the God of gods, and none beside him. What God shall
we adore with our oblation ? »
9 Ne'er may he harm us who is earth’s Begetter, nor he whose
laws are sure, the heavens’ Creator,
He who brought forth the great and lucid waters. What God
shall we adore with our oblation %
10 Praj&pati! thou only comprehendest all these created things,
and none beside thee.
Grant us our hearts’ desire when we invoke thee: may we
have store of riches in possession. «
HYMN GXXIL Agm.
I praise the God of wondrous might like Indra, the lovely
pleasant Guest whom all must welcome.
May Agni, Priest and Master of the household, give hero
strength and all-sustaining riches.
10 Agni, graciously accept this song of mine, thou passing
wise who knowest every ordinance.
Enwrapped in holy oil further the course of prayer: the Cods
bestow according to thy holy law.
3 Immortal, wandering round the seven stations, give, a liberal
Giver, to the pious worshipper,
Wealth, Agni, with brave sons and ready for his use : welcome
the man who comes with fuel unto thee.
4 The seven who bring oblations worship thee, the Strong, the
first, the Great Chief Priest, Ensign of sacrifice.
The oil-an<Jinted Bull, Agni who hears, who sends as God full
hero strength to him who freely gives.
8 Gen&'ating Warship: 1 giving birth to sacrifice.*—Wilson.
10 Prajdpati: Lord of fife, creatures or creation. Savitar the Sun God
is so called in IV. 53. 2. and Soma Pavamdua in IX. 5. 9. Prajdpati Whb after¬
wards the name of a separate God. the bcatower of progeny and ca» tle, and
some times invoked as the Creator.
The hvmn has been translated by Dr. Muir, 0 8. Texts, IV., pp. 16, 17 ;
by Prof. Max Muller, A. S, Lit. y p. 509. and Vedio ffymKs, Part I. (Saered
\ Books of the East. XXXII) p. 1.; by Mr. Wallis, Comolor/y of the Riyved< f>
^ p 50f; by Prof. Peterson, Efymnn from theRigreda / and \>v Dr. t». Bchenm.n,
S PJUtosophische Eymnen Aus der Rig~wul Atharva'VedaSwikitd, p. 2-fc.
\ 1 Like Indra: vdsvmna: like the Vaau, or chief V&su. ‘ Like the *un.’—
| Wilson. Riches: or viands.
! 3 Rexen stations; regions of the universe, according to S&yapa,
I 4 The seven ; the priests.
m THE HYMNS OF [BOOH X
f> First messenger art thou, meet for election': drink thou thy
till invited to the Amrit.
The Mai ucs in the votary’s house adorned thee; with lauds
the Bhrigus gave thee light and glory.
6 Milking the teeming Cow for all-sustaining food, 0 Wise One,
for the worship-loving worshipper,
Thou, Agui, dropping oil, thrice lighting works of Law, show-
est thy wisdom circling home and sacrifice.
7 They who at flashing of this dawn appointed thee their mes¬
senger, these men have paid thee reverence.
Cods strengthened thee for work that must be glorified, Agni,
while they made batter pure for sacrifice.
8 Arrangers in our synods, Agni, while they sang, Vasishtha’s
sons have called thee down, the Potent One.
Maintain the growth of wealth wirh men who sacrifice. Ye
Gods, preserve us with your blessings evermore.
HYMN CXXIII. Vena.
See, Vena, born in light, hath driven hither, on chariot of the
air, the Calves of Pri ni.
Singers with hymns caress him as an infant there where the
waters and the sunlight mingle.
2 Vena draws up his wave from out the ocean: mist-horn, the
fair one’s back is made apparent,
brightly he shone aloft on Order’s summit: the hosts san<*
glory to their common birthplace.
d Full many, lowing to their joint-possession, dwelling together
stood the Darling’s Mothers.
Ascending to the lofty height of Order, the bands of singers
sip the sweets of Amrit.
7 (rods ; here meaning priests. * Verily there are two kinds of gods*; for
indeed, the gods are the gods, and the Br&htnans who have studied and teach
■My lore are the human gods’ {Sttapatka* BrdJmana, II. 2. 2. ti ; S. £.
-X. £ f. _ * *
Venn, ‘theloving Sun’ of I. 83. 5, K&nta or ‘ the beloved,’ is said by the
nrliohas}-. m this plac« to be madhyasthdno devah ‘the God of the middle*
region. He is, apparently, the Sun as he rises in the mist and dew of the
nmrmng.
1 Prtsni, the Speckled Cow, is the variegated cloud, and her Calves are the
masses of mist which the Sun dispels.
2 Ocean: the sea of air. On Order's summit: * on the summit of nature’s
course, Wallis, Order , here and in the following stanza, is Kosmos, the
orde^d - Wre ; r:Wtod universe. ^ Common birthplace: the sky.
r * »'! ' * : *■' °hild which they have produced in common, Tht
jJarhng $ Mothers ; the Dawns, or the Waters, or the songs.
HYMN- 123 .]
THE RIGYEDA.
569
4- Knowing his form, the sages yearned to'meet him : they have
, come nigh to hear'the wild Bull's bellow.
Performing sacrifice they reached the river: for the Gandharva
found the immortal waters.
5 The Apsaras, the Lady, sweetly smiling, supports her Lover
in sublimest heaven.
In his Friend's dwelling as a Friend he wanders: he, Vena,
rests him on his golden pinion.
6 They gaze on thee with longing in their spirit, as on a strong¬
winged bird that rhounteth sky-ward ;
On thee with wings. of gold,. Varana's envoy, t^e Bird that
hasteneth to the home of Yama.
7 Erect, to heaven hath the Gandharva mounted, pointing at
us his many-coloured weapons;
Clad in sweet raiment beautiful to look on, for he, as light,
produceth forms that'please us.
8 When as a spark he cometh near the ocean, still looking with
a vulture’s eye to heaven,
His lustre, joying in its own bright splendour, maketb dear
glories in the lowest region.
4 The wild Bull's bellow: the sound made by the dropping Soma juice.
The Gandharva,: Vena, the rising Sun.
5 The Apsaras: the celestial nymph who symbolizes the waters of heave n.
Her Lover: Vena, the Gandharva, Silrya. * Our hymn illustrates the two-,
senses in which the sun is brought into connection with the waters ; first, as
penetrating with his beams the watery masses of the sky, and secondly iu the.
assimilation of his ligh^i to the waters, as soma or ambrosia, whence the depths
of light become the aerial ocean. This association is stereotyped in the union
of the Gandharvaa and the Apsarases.’—Wallis. His Friend's dwelling : the
mansion of his father Heaven.
6 Varuna's envoy * the setting sun. Cf. VII. 87. 6. Yama: Cf. X. 14. 7. ■
7 Clad in sweet raiment: surabhi , sweet, may, as Mr. Wallis conjectures, be
a play on the word gandha , occurring in the name Gandharva. Stanzas 7.
and 8 merely recapitulate, as Ludwig observes, the deeds of Silrya,. first as
the light of living men and then as the illuminator of the regions below the
earth.
The hymn is one of the obscurest in the whole Kigveda. MahSdhara inter¬
prets Vena by chandra y the Moon. Wilson says : ‘ The general purport of the
EuHa makes it [Vena] equivalent to the thunder-cloud ’ Von Both, whom
Grassmann follows, identifies Vena Gandharva with theBainbow. According
to Ludwig Vena is the Moon and the Gandharva is the Sun. Mr. Wallis has
translated and explained the hymn in his Cpsmologg of the Rigveda , pp. 34 ff.
For a different interpretation see Hillebrandt, V. I. 43uff. and Ludwig’s
criticisms thereon {Ueber die neuesten-Arbeiten, u: w., p. 109f). See also Ber-
gaigne, II. 38— 40. .. . . .
570 THE HYMNS OF [BOOK X>
HYMN CXX1V. Agni, Etc,
Come to this sacrifice of ours, 0 Agni, threefold, with seven
threads and five divisions.
Be our oblation-bearer and preceder; thou hast lain long
enough in during darkness.
2 I come a God foreseeing from the godless to immortality by
secret pathways,
While I, ungracious one, desert the gracious, leave mine own
friends and seek the kin of strangers.
3 I, looking to the guest of other lineage, have founded many a
rule of Law and Order.
I bid farewell to the Great God, the Father, and, for neglect,
obtain my share of worship.
4 I tarried many a year within this altar: I leave tbe Father,
for my choice is Indra,
Away pass Agni, Varuna, and Soma. Kule ever changes : this
1 come to favour.
5 These Asuras have lost their powers of magic. But thou, 0
Varuna, if thou dost love me,
0 King, discerning truth and right from falsehood, come and
be Lord and Euler of my kingdom.
6 Here is the light of heaven, here all is lovely; here there is
radiance, here is air’s wide region.
Let us two slaughter Vrifcra. Forth, 0 Soma! Thou art obla¬
tion : we therewith will serve thee.
I
1 Indra speaks. Threefold: performed with, three daily libations ; or com*,
prising the p&kayajila, tbe haviryajfia, and the somapajha } the simple domes¬
tic oblation, the oblation of clarified butter, etc,, and* the offering of Soma
juice. With seven threads; conducted by the seven chief priests. With five
divisions : with five oblations, or regulated by the Yajarntaa and four of the
chief priests, according to Sfiyana. The ..t..’.errata
2 A<ni speaks. He has Mfc Varuna, .r.'iY..: ■ a Deity, whose
power was waning, and associated bimseu wuii iudra wno nas superseded
that God. From, the godless: from Varum who in the decline of his supre¬
macy has neglected Agni aud sacrifice. S&yana interprets the first line dif¬
ferently :—‘From being no divinity I issue a divinity from the cave at the
solicitation (of the gods), and being manifest I attain immortality/—Wilson.
Seek the kin of strangers: come to he born and domesticated in.a new place,
with Indra.
3 Of other lineage t of the other branch ; terrestrial fire. Father: Varuna
4 Within this altar: or, close to this Varuna. This: the supremacy of
Indra.
5 Indra speaks, These Asuras: Agni, Varuna, and Soma. Corns and be
Lord: Indra offers Varuna spiritual and moral sovereignty as compensation
for Ids loss of general supremacy.
Let ut two: the exhortation is addressed by Indra. to Soma,. Vritra:
regarded as in league with Varuna, the fiendish enemy in the shape of Varuna.
' 0 ' •
TEE RIGVEDA.
571
BYMN 125.]
7 The Sage hath fixed his form by wisdom in the heavens: Va-
runa with no violence let the waters flow.
Like women-folk, the floods that bring prosperity have caught
his hue and colour as they gleamed and shone.
8 These wait upon his loftiest power and vigour: he dwells in
these who triumph in their Godhead ;
And they, like people who elect their ruler, have in abhor¬
rence turned away from Vritra.
9 They call him Swan, the abhorrent floods’ Companion, moving
in friendship with celestial Waters.
The poets in their thought have looked on Indra swiftly ap¬
proaching when Anushtup calls him. *
HYMN CXXV. V&k.
I travel with the Rudras and the Yasus, with the Adityaa
and All-Gods I wander.
I hold aloft both Yaruna and Mitra, Indra and Agni, and the
Pair of Asvins.
2 I cherish and sustain high-swelling Soma, and Tvashtar I sup¬
port, Pushan, and Bhaga.
I load with wealth the zealous sacrifioer who pours the juice
and offers his oblation.
3 |l am the Queen, the gatherer-up of treasures, most thoughtful,
first of those who merit worship.
Thus Gods have stablished me in many places with many
homes to enter and abide in.
4 Through me alone all eat the food that feeds them,—each
man who sees, breathes, hears the word outspoken.
They know iir not, but yet they dwell beside me. Hear, one
and all, the truth as I declare it A _ ^
7 The Sage: perhaps Soma, in answer to Indra’s appeal; Mitra, according
to S&yana. ^
8 j His loftiest power: the supreme might of Indra.
9 This stanza appears to have been added on account of the occurrence of
the word Mbhatsitndvn (abhorreniium) which seems to connect it with, the
preceding stanza where bibhatstivah (abhorrentea) occurs. Swan .* hahsa:
S&rya the Sun-God is sometimes so called. Cf. IV. 40. 5. Swiftly approach¬
ing when Anushtup calls him; c or the ceaselessly moving Indra, who is worthy
to be. praised with an Anushtubh * —Wilson. Or, ‘dancing the Anushtup,
according to Prof. Max Muller's* interpretation. .
M. Bergaigne haa translated and explained this hymn. See La Religion
Vidique, III. pp. 145—149. See also Book IV. 42, for hints of the rivalry
between Varuna and Indra.
V&k is Speech personified, the Word, the first creation and representative
of Spirit, and the means of communication between meu aud Goda, Here
she is said to be the daughter of the Kishi Ambhrino,
m 'THE HYMNS OF [BOOH X
5 I, verily, myself announce and utter the word that Gods and
men alike shall welcome,
I make the man I love exceeding mighty, make him a sage, a
Eishi, and a Brahman.
6 I bend the bow for Rudra that his arrow may strike and slay
the hater of devotion.
I rouse and order battle for the people, and I have penetrated
Earth and Heaven.
7 (On the world’s summit I bring forth the Father: my home is
in the waters, in the ocean.
Thence I extend o’er all existing creatures, and touch even
yonder heaven with my forehead.
8 I breathe a strong breath like the wind and tempest, the while
I hold together all existence.
Beyond this wide earth and beyond the heavens I have become ■
so mighty in my grandeur.J
HYMN CXXYI. ' Visvedevas,
'No peril, no severe distress, *ye Gods, affects the mortal man
Whom Aryaman and Mitra lead, and Varuna, of one accord,
beyond his foes.
2 This very thing do we desire, Varuna, Mitra, Aryaman,
• Whereby ye guhrd the mortal man from sore distress, and lead
him safe beyond his foes.
3* These are, each one, onr present helps, Varuna, Mitra, Arya¬
man,
Best leaders, best’ deliverers to lead us on and bear us safe
beyond our foes.
7 The Father : Heaven or Sky, produced from V&k identified with Para-
the supreme and universal Soul.
The hymn has been translated by Colebrooke, Miscellaneous Essays, I. 32 ;
by the authors of the Siebenzig IAeder; by Prof. Peterson, Hymns from the
lligvtda (Bombay Sanskrit Series); and by Prof. Whitney, Notes to Cole-
biooke’s Essay on the Vedas, p. 113.
Mr. Wallis observes: 'Vac, 'Speech* is celebrated alone in two whole
hymns, X 71. and X. 125., of which the former shows that the primary
application of the name was to the voice of the hymn, ‘ the means of com¬
munication between heaven and earth at the sacrifice. The other hymn
illustrates the constant assimilation of the varied phenomena of nature to
the sacrifice; all that has a voice in nature, the thunder of the storm, the
reawaking of life at dawn, with songs of rejoicing over the new birth of the
world, are embodied in this V&c in the same way as it is # said of Brihaspati,
that he embraces all things that are. It is thus another expression for that
idea of the unity of the world, which we have seen crowning the mystical
speculations of all the more abstract hymns of the collection/— Cosmology of
the Rigveda, p. 85. See also Weber, Vfie und Aoyog, Indische Studies IX,
473—480 ; and Max Muller, The Veddnta Philosophy, 144-147.
HYMN 127.]
THE RIGYEDA.
573
4 Ye compass round and guard each man, Varuna, Mitra, Arya-
man:
In your dear keeping may we be, ye who are excellent as
guides beyond our foes.
5 & dityas are beyond all foes,—Varuna, Mitra, Aryaman :
Strong Rudra with the Marut host, Indra, Agni let us call for
. weal beyond our foes.
6 These lead us safely over all, Varuna, Mitra, Aryaman,
These who are Kings of living men, over all troubles far away
beyond our foes.
7 May they^give bliss to aid us well, Varuna, Mitra, Aryaman :
May the Adityas, when we pray, grant us wide shelter and
defence beyond our foes.
8 As in this place, 0 Holy Ones, ye Vasus freed even the-Gauri
when her feet were fettered,
So free us now from trouble and affliction : and let our life be
lengthened still, 0 Agni.
HYMN CXXVII. Night.
With all her eyes the Goddess Night looks forth approaching
many a spot:
She hath put all her glories on.
2 Immortal, she hath filled the waste, the Goddess hath filled
' height and depth :
She conquers darkness with her light.
3 The Goddess as she comes hath set the Dawn her Sister in her
place:
And then the darkness vanishes.
4 So favour us this night, 0 thou whose pathways we have visited
As birds their nest upon the tree.
5 The villagers have sought their homes, and all that walks
and all that flies,
Even the falcons fain for prey.
<> Keep off the she-wolf and the wolf; 0 frrmya, keep the thief
away:
Easy be thou for us to pass.
8 Gauri: the wild-cow, the female of the Gaura or Bos Gaurus. The
Vasus are said to have- delivered her from Viav&vasu the Gandharva,
2 The waste: the expanded (firmament). 1 *• —Wilson.
<5 fffmyd: * undulating *; JSTight.
574
TUB HYMNS OF [BOOK X,
7 Clearly hath she come nigh to me who decks the dark with
richest hues:
0 Morning, cancel it like debts.
8 These have I brought to thee like kine. 0 Night, thou Child
of Heaven, accept
This laud as fur a conqueror.
• HYMN CXXVIIL Yisvedevas.
Lkt me win glory, Agni, in our battles : enkindling thee, may
we support our bodies.
May the four regions bend and bow before me : with thee for
guardiam may we win in combat.
% xMay all the Gods be on my side in battle, the Maruts led by
ludra, Vishnu, Agni.
Mine be the middle aii^s extended region, and may the wind
blow favouring these my wishes.
3 May the Gods grant me riches; may the blessing and invoca¬
tion of the Gods assist me.
Foremost in fight be the divine Invokers : may we, nn wounded
have brave heroes round us. *
4 For me let them present all mine oblations, and let my mind's
intention be accomplished.
May I be guiltless of the least transgression: and, all ye Gods
do ye combine to bless us. '
5 Ye six divine Expanses, grant us freedom : here, all ve Gods
acquit yourselves like heroes. J 7
Let us not lose our children or our bodies; let us not benefit
the foe, King Soma I
6 **»'. ™r
Let these thy foes turnback and seek their houses and let
their thought who watch at home be ruined.
8 : verses.
IIYMN 129.] TUB RIGVEDA. 4 * 575
7 Lord of the world, Creator of creators : the saviour God who
overcomes the foeman.
May Gods, Brihaspati, both Asvins shelter from ill this sacri¬
fice and sacrificer.
' dr
8 Foodful, and much-invoked, at this our calling may the great
Bull vouchsafe us wide protection.
Lord of Bay Coursers, Indra, bless our children : harm us not,
give us not as prey to others.
9 Let those who are our foemen stay afar from ns ; with Indra
and with Agni we will drive them off.
Vasus, Adityas, Rudras have exalted me, made me far-reach¬
ing, mighty, thinker, sovran lord. ^
HYMN CXXIX. Creation.
Then was not non-existent nor existent: there was no realm
of air, no sky beyond it.
What covered in, and where? and what gave shelter? Was
water there, unfathomed depth of water ?
2 Death was not then, nor was there aught immortal: no sign
was there, the day’s and night's divider.
That One Thing, breathless, breathed by its own nature : apart
from 3t was nothing whatsoever.
3 Darkness there was : at first concealed in darkness this All
was in discriminated chaos.
All that existed then was void and formless: by the great
power of Warmth was born that Unit.
4 Thereafter rose Desire in the beginning, Desire, the primal
seed and gprm of Spirit.
Sages who searched with their heart’s thought discovered the
existent’s kinship in the non-existent.
7 After Creator of creators $&yana supplies tam devairt s£aumi f ‘that God I
praise/ Indra or Suvitar ia intended
8 The great Ball: Indra. -
1 Then: in the beginning, lion-existent; dsat: that does not yet actually
exiBt, but which has in itself the latent potentiality of existence, * There was
a certain unapparent condition/ says an Indian Commentator, 4 which, from
the absence of distinctness, was not an * entity/ while from its being the
instrument of the world’s production, it was not a * non-entity.’ *
“ 2 That One Thing: the single primordial substance, the unit out of which
tfie universe was developed. Cp. I. 164. 6 and 46.
.3 Warmth: Prof. Wilson, following S&yana, translates tdpasah by * austeri¬
ty.’ meaning the contemplation of the things that were to be created. M.
Burnout, in La Science des Religions , pp. 207ff, has shown how warmth was
regarded by the Ary as as the principle explaining movement, life, and thought.
4 Dmrs ; SAma, Eros, or Love. Sages ; ancient Biahia.
m TEE EYMNS OF [BOOK X.
5 Transversely was their severing line extended: what was
above it then, and what below it ?
There were begetters, there were mighty forces, free action here
and energy up yonder.
6 Who verily knows and who can here declare it, whence it was
born and whence comes this creation ?
The Gods are later than this world’s production. Who knows
then whence it first came into being ?
7 He, the first origin of this creation, whether he formed it all or
did not form it,
Whose eye controls this world in highest heaven, he verily
knows ifc, or perhaps he knows not.
HYMN CXXX. Creation.
The sacrifice drawn out with threads on every side, stretched
by a hundred sacred ministers and one,—
This do these Fathers weave who hitherward are come : they
sit beside the warp and cry, Weave forth, weave back.
2 The Man extends it and the Man unbinds it: even to this
vault of heaven hath he outspun it.
These pegs are fastened to the seat of worship : they made
the Sama-hymns their weaving-shuttles.
3 What were the rule, the order and the model ? What were
the wooden fender &nd the butter?
What were the hymn, the chant, the recitation, when to the
God' all Deities paid worship ?
5 Line ,* a line drawn by the ancient Rishis to make a division between the
upper world and the lower, and to bring duality out of unity. ‘ Begetters :
the Fathers may be meant. Free action: the happiness of the'Fathers.
The stanza is obscure, aud its connexion with stanza 4 is not obvious. An in¬
tervening stanza may, perhaps, have been lost.
The hymn has been translated by Colebrooke, Miscellaneous Essays, I. pp,
33, 34 ; by Dr. Muir, 0 . S. Texts , V. 356, 357 ; by the authors of the Sieben-
zig Lieder, and by Mr. Wallis, Cosmology of the Rigveda , pp. 59 if. * The latest
of the many Commentators on this hyifm are Professor Whitney in the
Journal of the American Oriental Society, vol. xi. p. cix, and Dr. Scherman,
Philosophische Hymnen aus der Rig-und Atharva-vedaSumhita, 1887.’—Wallis.
See Prof. Max Muller, Eistory of Ancient Sanskrit Literature, , pp. 559-—563.
As the subject of the hymn is creation typified and originated by the mys¬
terious : .vi". r 'ip. X. 90),«• Praj&pati the Creator is said by S£yana
to be th ^. !: U is Yajfia (Sacrifice) Praj&pati’s son.
1 The sacnfice: sarydtmako yajnah; the sacrifice which constitutes creation.
—S&yana, A hundred cpnd one: meaning an indefinitely large number. Fathers:
S&yanaexplains pitdrah here by
2 The Man: the first Man or : hr-./:.a. A iV,.: a. Ppaj&pati, accord¬
ing to S4yana. * - ‘
3 Wooden fender: the .enclosing sticks placed round the sacrificial fire, .
KTMN 131.] THE RIG VEDA. 577
4 Closely was G&yatrl conjoined with Agni, and closely Savitar
combined with Ushnih.
Brilliant with Ukthas, Soma joined Anushtup: Brihaspati’s
voice by Brihati was aided.
5 Viraj adhered to Varuna and Mitra : here Trishtup day by day
was Indra’s portion*
Jagati entered all the Gods together: so by this knowledge men
were raised to Rishis.
6 So by this knowledge men were raised to Rishis, when ancient
sacrifice sprang up, our Fathers.
With the mind’s eye I think that l behold them who first per¬
formed this sacrificial worship.
7 They who were versed in ritual and metre, in hymns and rules,
were the Seyen Godlike Rishis.
Viewing the path of those of old, the sages have taken up the
reins like chariot-drivers.
HYMN CXXXL
Daiys all our enemies away, 0 Indra, the western, mighty
Conqueror, and the eastern.
Hero, drive off our northern foes and southern, that we in thy
wide shelter may be joyful.
:2 What then 1 As men whose fields are full of barley reap the
ripe corn removing it in order,
So bring the food of those men, bring it hither, who went not
to prepare the grass for worship.
j 3 Men come not with one horse at sacred seasons; thus they
obtain no honour in assemblies.
/ Sages desiring herds of kine and horses strengthen the mighty
Indra for hjs friendship.
i Brilliant with Ukthas: ‘gladdening (us) through hymns (ukthas ).'—
Muir. Brihaspati's voice: because his duty was to speak as Priest. Accord¬
ing to the Aitareya-Brdhmana„ III. 13, Prajstpati ‘allotted to the deities
their (different) parts in the sacrifice and metres.’
5 Day by day: was Indra’s portion of the mid-day (oblation).’—Wilson.
6 I behold them.: or, according to Prof. Ludwig’s interpretation ;—‘ These
with the eyes of mind, I think, beheld them.*
7 ‘ The seven Rishis here are not the 4ngirases, but BharadvAja, I^asyapa,
Gotama, Atri, Vasxshtha, Visv&mitra, and Jamadagni. The knowledge of
the ritual is derived from the divine priests ; the sages or Rishis have followed
them in sacrificing, and modem priests are only imitators of those whp
preceded them.’—Ludwig.
The hymn has been translated by Dr. Muir, 0 S. Texts , III. pp. 278, 2/9,
and by Prof. Whitney, Notes to Oolebrooke’s Essay on the Fedas, p. 114.
3 With one horse : it seems to have been considered undignified and dirt-
reputable for a wealthy man to come to the sacrifice in a one-horse car \ but
the precise meaning of the first line is Bomewhat uncertain.
37
578 TEE HYMNS'OF [BOOK X.
‘ 4 Ye, Asvins, Lords of Splendour, drank full draughts of grate¬
ful Soma juice,
Aud aided Indra in bis work with Nattmchi of Asura birth.
5 As parents aid a son, both Asvins, Indra, aided thee with their
wondrous powers and wisdom.
When thou, with might, hadst drunk the draught that glad¬
dens, Sarasvafei, 0 Maghavan, refreshed thee.
6 Indra is strong to save,, rich in assistance : may he, possessing
all, be kind and gracious. t
May he disperse our foes- and give* us safety,, and may we be
the lords* of hero vigour,
% May we enjoy his favour, his- the- Holy: may we enjoy his
blessed loving-kindness.
May this rich Indra, as our good Protector, drive off and keep
afar all those who hate us.
HYMN CXXXII. Mitra. Vanina.
May Dyaus the Lord of lauded wealth, and Earth stand by
the man who offers sacrifice,
And may the Asvins, both the Gods, strengthen, the worship¬
per with bliss.
% As such we honour you, Mifcra and Varuna, with hasty 2 *eal,
■ most blest, you who sustain the folk.
So- may we, through your frienship* forthe worshipper,, subdue
the fiends.
3- And when we seek to win your love and friendship; we who
have precious wealth in our possession,
Or when the worshipper augments his riches* let not his trea¬
sures be shut up*
4 That other, Asura! too was horn of Heaven : thou art, 0 1 Va¬
nina, the King of all men.
The chariot’s Lord was well content, forbearing, to anger Heath*
by sin so great.
4 Hillebrandt, V. AT., I. 146, and Eggelimg, Sacred Books of the Eas%. XXI.
135, interpret differently. The myth referred to in the following stanza haa
not been preserved. See Weber, Ueber dbn Mjasdya, pp> 95, 101.
4 That other: Mitra. The chariot's Lord: literally, *'head'of the chariot.’
The meaning is uncertain'. I find the rest of* the hymn unintelligible. Prof.
Ludwig conjectures that two brothers. Nrimedhas and Sumedhas, had con¬
tended for sovereignty, and that the adherents of one had wished to put the*
other brother to death, but had not carried out their purpose. Safeapiifc*,
absolve* and purifies the former,, and the;bruthers are reconciled. *
JSTMN 133.] THE JRIQVEDA. m
5 This sin hath Sakaputa here committed. Heroes who fled to
their dear friend he sl&yeth,
When the Steed bringeth down your grace and favour in
bodies dear and worshipful.
6 Your Mother Aditi, ye wise, was purified with water even as
earth is purified from heaven.
Show love and kindness here below: wash her in rays of
heavenly light.
7 Ye Twain have seated you as Lords of Wealth, as one who
mounts a car to him who sits upon the pole, upon the wood.
These our disheartened tribes Nrimedbas saved from woe,
Sumedhas saved from woe.
HYMN CXXXIII. Indr a-.
Sing strength to Indra that shall set his chariot in the fore¬
most place.
Giver of room in closest fight, slayer of foes in shock of war,
be thou our great encourager. Let the weak bowstrings
break upon the bows of feeble enemies.
. 2 Thou didst destroy the Dragon; thou sentest the rivers down
to earth.
Foeless, 0 Indra, wast thou born. Thou tendest well each
choicest thing. Therefore we draw us close to thee. Let
the weak bowstrings, etc.
3 Destroyed be all malignities and all our enemy’s designs.
Thy holt thou castest at the foe, 0 Indra, who would smite us
dead : thy liberal bounty gives us wealth.
4 The robber people round about, Indra, who watch and aim at
us,—■
Trample them down beneath thy foot; a conquering scatterer
art thou.’
5 Whoso assails us, Indra, be the man a stranger or akin.
Bring down, thyself, his strength although it be as vast as are
the heavens.
6 Glose to thy friendship do we cling, 0 Indra, and depend on
thee.
f Lead us beyond all pain and grief along the path of holy Law.
6 The Steed: the Sun.—Ludwig. Tour grace: Mitra's and Yanina’s.
6 Your Mother Aditi: perhaps the mother of the two brothers is intended.—
Ludwig. -
2 Let the weak homtringSj etc ; the refrain is repeated in all the stanza*
except the last.
580 THE HYMNS OF [BOOK X.
7 Do thou bestow upon us her, 0 Indra, who yields according to
the singer’s longing,
That the great Cow may, with exhaustless udder, pouring a
thousand streams, give milk to feed us,
HYMNCXXXIY. Indr*.
As, like the Morning, thou hast filled, 0 Indra, both the earth
and heaven,
So as the Mighty One, great King of all the mighty world of
men, the Goddess Mother brought thee forth, the Blessed
Mother gave thee life.
2 Relax thSt mortal’s stubborn strength whose heart is bent on
wickedness.
Trample him down beneath tby feet who watches for and aims
at us. The Goddess Mother brought thee forth, etc.
3 Shake down, 0 Slayer of the foe, those great all-splendid energies.
• With all thy /powers, 0 Sakra, all thine helps, 0 Indra, shako
, them down;
4 As thou, 0 Satakratu, thou, 0 Indra, sbakeat all things down
As wealth for him who sheds the juice, with thine assistance
thousandfold.
5 Around, on every side like drops of sweat let lightning-flashes
fall.
' Let all malevolence pass away from us like threads of Dfirva
grass.
6 Thou bearest in thine hand a lance like a long hook, great
Counsellor !
As with his foremost foot a goat, draw down the branch, 0
Maghavan.
7 Never, 0 Gods, do we offend, nor are we ever obstinate: we
walk as holy texts command.
Closely we clasp and cling to you, cling to your sides, beneath
your arms.
' 7 The great Cow: probably the Earth.
1 The Goddess Mother; Aditi, The refrain is repeated in all the stanit**
except the last.
3 Energies: influences in the shape of rain and sunlight
4 ISatakratu: or, Lord of Hundred Powers.
5 JMrvd grass: Panicura Daotylon ; a species of bent grass whose filaments
aketch.horizoutally away from the stem.
;C She branch: that is loaded with fruit for us. \
EYMN 13$.] TEE RIG VELA. 581
HYMN CXXXV. Yam*.
In the Tree clothed with goodly leaves where Yaraa drinketh
with the Gods,
The Father, Master of the house, tendeth with love our an¬
cient Sires.
2 I looked reluctantly on him who cherishes those men of old,
On him who treads that evil path, and then I yearned for
this again.
3 Thou mountest, though thou dost not see, 0 Child, the new
and wheel-less car
Which thou hast fashioned mentally, one-poled but turning
every way. ^
i The car which thou hast made to roll hitherward from the
Sages, Child I
This hath theSaman followed close, hence, laid together on a ship.
5 Who was the fa.th.er of the child ? Who made the chariot roll
away?
Who will this day declare to us how the funereal gift was made ?
6 When the funereal gift was placed, straightway the. point of
flame appeared.
A depth extended in the front: a passage out was made behind
7 Here is the seat where Yama dwells, that which is called the
Home of Gods:
Here minstrels blow the flute for him: here he is glorified
with songs.
1 The Tree: where the spirits of the pious dead reBt after their labours.
The.Father: Yama.
2 The spirit of the dead child speaks. I yearned for this: to return to'
the world of life.
3 Yama speaks. Fashioned mentally ; figuratively prepared by being burnt
on the funeral pile.
5 Ship: meaning, apparently, the funeral pile. The funereal gift: the
meaning of anudiyt is uncertain. * Restitution/—Wilson. ‘Surrender* or
'delivery/ according to Prof. Zimmer, Stanzas 5—7 are spoken by the poet.
6 A depth: the meaning is obscure. Passage out: probably for the removal
of the ashes.
The subject of the hymn appears to be the funeral ceremony of a boy
(kumdra, said by some to be the name of a man). According to the legend
cited by Sly ana a youth named Nachiketas was sent by bis father to the'
kingdom of Yama who treated him kindly and allowed ,bim to return to this
world. ‘ The hymn is made throughout applicable to Aditya as well as to
Yama, with, if possible, a still greater degree of obscurity. It seems to have
been the basis of the discussion in the Taittiriya Brlhmana (III. 11. 8) and
in the Kathi Upanishad, respecting what becomes of the soul after death, in
dialogues between Nachiketas and Yama/—Wilson,
THE HYMNS OF
{BOOK X,
582
HYMN CXXXYI. Kemns.
He with the long loose looks supports Agni, and moisture,
heaven, and earth:
He is all sky to look upon : he with long hair is called this
light.
2 The Munis, girdled with the wind, wear garments soiled of
yellow hue.
They, following the wind’s swift course go where the Gods
have gone before.
3 Transported with our Munihood we have pressed on into the
winds:
You therefore, mortal men, behold our natural bodies and
: no more.
4 The Muni, made associate in the holy work of every God,
; Looking upon all varied forms flies through the region of the air.
b The Steed of Y&ta, Y&yu’s friend, the Muni, by the Gods
impelled,
In both the oceans hath his home, in eastern and in western sea.
6 Treading the path of sylvan beasts, Gandharvas, and Ap*
sarases,
He with long locks, who knows the wish, is a sweet most
delightful friend.
7 V&yu hath churned for him: for him he poundeth things
most hard to bend,
When he with long loose locks hath drunk, with Rudra, water
from the cup.
The Kesins, Tcestml t, wearers of long loose hair, are Agpi, Y&yu, and Shrya.
Bach stanza has for its Rishi one of the seven sons of YAtarasaua. See Index
of Hymns.
1 He with the long loose lo'ch: probably the ascetic, the Muni or Yogt.
According to SAyapa, the radiant Sun, Moisture: vishdm, usually meaning
4 poison * is so explained in this place.
2 Munis: ascetics inspired or in a state of ecstasy. Girdled with the wind :
exposed without girdles to the wind. According to S Ay ana, sons of Y&ta-
rasana, or Wind-Girdled.
5 In loth the oceans: everywhere in the firmament from its eastern to its
western extremity.
4 The hymn shows the conception that by a life of sanctity the Muni can,
attain to the f- -V > / 1 1 iifcies of the air, the YAyus, the Rudraa, the
Apsarasas, ai. I ■ ' and, furnished like them with wonderful
powers, can travel along with them on their course.The beautiful-haired,
the long-haired, that is to say, the Muni, who during the time of his austeri¬
ties does not shave his hair, upholds fire, moisture, heaven, and earth, and
resembles the world of light, ideas which the later literature so largely con¬
tains/—You Roth, quoted by Dr. Muir, 0. S. Texts } IY. 319, the hymn being
transliterated and translated on page 318. *
HYMN 138.]
THE R1GVEDA,' 583
HYMN CXXXVII. Visvedevas.
Ye Gods, raise up ouce more the man whom ye have humbled
and brought low.
O Gods, restore to life again the man who hath committed sin.
2 Two several winds are blowing here, from Sindh u, from a
distaut land.
May one breathe energy to thee, the other blow disease away.
3 Hither, 0 Wind, blow healing balm, blow all disease away,
thou Wind;
For thou who hast all medicine comest as envoy of the Gods.
4 I am come nigh to thee with balms to give thee rest and keep
thee safe.
I bring thee blessed strength, I drive thy weakening malady away.
45 Here let the Gods deliver him, the Maruts’ baud deliver him:
AU things that be deliver him that he be freed from his disease.
4) The Waters have their healing power, the Waters drive disease
away.
The Waters have a balm for all: let them make medicine for tht*e.
' $ The tongue that leads the voice precedes. Then with our ten¬
fold-branching hands,
With these two ehasers of disease we stroke thee with a gentle
touch.
HYMN CXXXVIXI. indra.
Allied with thee in friendship, Indra, these thy priests, re¬
membering Holy Law, rent Vritra limb from limb,
When they bestowed the Dawns and let the waters flow, and
when thou didst chastise dragons at Kutsa’s call.
3 Thou sen test,forth productive powers, clavest the hills, thou
dravest forth the kine, thou drankest pleasant meath.
Thou gavest iucrease through this Tree’s surpassing might.
The Sun shone by the hymn that sprang from Holy Law,
Each stanza is ascribed to one of the seven great Rishis. See Index of
Hymns. The hymn is a charm to restore a sick man to health. Of. Hymns of
the Atharva-veda, IV. 13.
1 Who hath committed sin: sickness and death being regarded as the conse¬
quence of sin. *
2 Sindku: or, ocean.
4 The Wind speaks. Weakening malady; yakshma may be sickness in gene-
, ral, or the name of a large class of diseases, probably of a consumptive nature.
7 The stanza is important as showing that the Indians employed touches
or laying-on of hands to relieve suffering or to restore health. Op. X. CO. 12.
1 Thy priests: the Augirases. But see Vedic Hymns , I. p. 44. Didst
shastne: this clause is very difficult. I adopt Prof. Grassmann’s interpretation.
% This Tree's surpassing might: the power of the juice of the Soma plant.
'584 THE HYMNS OF . [BOOK X
3 In tbc raid-way of heaven the Sau unyoked his oar: the Arya
fo\m& a match to meet his Dasa foe.
Associate with Rijisvan Indra overthrew the solid forts of
Pipru, conjuriug Asura.
4 He boldly cast down forts which none had e’er assailed : un¬
wearied he destroyed the godless treasure-stores.
Like Sun and Moon he took the stronghold’s wealth away, and,
praised in song, demolished foes with flashing dart.
5 Armed with resistless weopons, with vast power to cleave, the
Vritra-slayer whets his darts and deals forth wounds.
Bright Ushas was afraid of Indra’s slaughtering bolt : she went
upon her way and left her chariot there.
6 These are*thy famous exploits, only thine, when thou alone
hast left the other reft of sacrifice.
Thou in the heavens bast set the ordering of the Moons : the
Father bears the felly portioned out by thee.
HYMN CXXXIX, Savitar.
Savitar, golden-haired, hath lifted eastward, bright with the
sunbeams, his eternal lustre;
He in whose energy wise Pusban marches, surveying all exist¬
ence like a herdsman.
2 Beholding men he sits amid the heavens, filling the two world-
halves and air’s wide region.
He looks upon the rich fat-spreading pastures between the
eastern and the western limit.
3 He, root of wealth, the gatherer-up of treasures, looks with
his might on every form and figure.
Savitar, like a God whose Law is constant, stands in the battle
for the spoil like Indra. 1
4 Waters from sacrifice came to the Gandhafva Visv&vasu, 0
Soma, when they saw him.
Indra, approaching quickly, marked their going, and looked
around upon the Sun’s enclosures.
$ Unyoked his car: the alien* m is. perhaps, to an eclipse, or a detention
of th« Sun to enable the Aryan" to complete the overthrow of their enemies.
FijUvan: a pious worshipper befriended by Indra. Pipru: a demon of
drought. Sne Vol. I., Index.
5 Bright Ushas was afraid: see IL 15. 6 , IV. 30. 8—11, and X 73. 6.
8 The other: thy foe, the demon or E&kshttsa. The Father: Dyaus or
Heaven.^ The felly portioned oat by thee: the course of the Moon through
the asfcerisms, which thou hast arranged.
2 Pastures: there is no substantive in the text. S&yana supplies * quarter#
of apace Ludwig * ladles and Grassmann * pastures/
4 Waters: used in the preparation of the Soma juice. The Oandharva *
regarded as the custodian of the celestial Soma. The Sun's endomcs: ‘the
rimfi of the sun/—Wilson. ' ,
HYMN 140,]
THE MG VEDA.
585
5 This song Visvavasu shall sing us, meter of air’s mid-realm,
celestial (landbarva,
That we may know aright both truth and falsehood: may he
inspire our thoughts and help our praises.
6 In the floods’ track he found the booty-seeker: the rocky
cow-pen’s doors he threw wide open. *
These, the Gandharva told him, flowed with Amrit. Indra
knew well the puissance of the dragons.
HYMN CXL. - Agni.
Agni, life-power and fame are thine: thy fires blaze mightily,
thou rich in wealth of beams 1
Sage, passing bright, thou givest to the wcfrshipper, with
strength, the food that merits laud.
2 With brilliant, purifying sheen, with perfect sheen thou liftest
up thyself in light.
Thou, visiting both thy Mothers, aidest them as Son: thou
joinest close the earth and heaven.
3 0 J&tavedas, Son of Strength, rejoice thyself, gracious, in our
fair hymns and songs.
In thee are treasured various forms of strengthening food,
born nobly and of wondrous help.
4 Agni, spread forth, as Ruler, over living things: give wealth
to us, Immortal God.
Thou shinest out from beauty fair to look upon : thou leadest
us to conquering power.
5 To him, the wise, who orders sacrifice, who bath great riches
under his control,
Thou givest^blest award of good, and plenteous food, givest
him wealth that conquers all.
6 The men have set before them for their welfare Agni, strong,
visible to all, the Holy.
Thee, Godlike One, with ears to hear, most famous, men's
generations magnify with praise-songs.
5 Visvdvasu .* the celestial Gandharva, here the Sun*God. He: Visv&vasu.
The booty-seeker: Indra who sought to win the waters. Of the dragons ' the
serpent-demons who obstructed the floods of heaven. The last three stanzas
are very difficult and obscure. See Hill e bran dt, V. M, f I. pp, 436, 437, and
Ludwig, Ueber die neuesten A. u. s. p. 101.
2 Thy Mothers: Heaven and Earth. Joinest close: or, fillest full.
5 To him : to the inetitutor of the sacrifice.
See the exposition of the hymn in Satapatha Brahmana, VII. 3.1, 29—34
(Sacred Books of the East, XLI. 349—351).
m
IBOOK X.
THE HYMNS OF
HYMN CXLI. Visvedev&s.
Turn hither, Agni, speak to us: eome to us with a gracious
mind.
Enrich us, Master of the house : thou art the Giver of our
wealth.
$ Let Aryaman vouchsafe us wealth, and Bhaga, and Brihaspati.
Let the Gods ^ive their gifts, and let Sunrita, Goddess, grant
us wealth.
3 We call King Soma to our aid, and Agni with our songs and
hymns,
Adityas, Vishnu, Surya, and the Brahman Priest Brihaspati.
4 Indra, Vayfl, Brihaspati, Gods swift to listen, we invoke,
That in the synod all the folk may be benevolent to us.
5 Urge Aryaman to send us gifts, and Indra, and Brihaspati,
V&ta, Vishnu, Saras vati and the Strong Courser Savitar.
<6 Bo thou, 0 Agni, with thy fires strengthen our prayer and
sacrifice:
Urge givers to bestow their wealth to aid our service of the
Gods.
HYMN CXLIL Agni.
With thee, 0 Agni, was this singer of the laud: he hath no
other kinship, 0 thou Son of Strength.
Thou givest blessed shelter with a triple guard. Keep the
destructive lightning far away from us.
2 Thy birth who seekest food is in the falling flood, Agni; as
Comrade thou winuest all liyiug things.
Our coursers and our songs shall be victorious : they of them¬
selves advance like one who guards the herd.
•3 And thou, 0 Agni, thou of Godlike nature, sparest the stones,
while eating up the brushwood.
Then are thy tracks like deserts in the corn-lands. Let us not
stir to wrath thy mighty arrow.
4 O’er Mils, through vales devouring as thou goest, thou partest
like an army fain for booty.
As when a barber shaves a beard, thou shavest earth when
the wind blows on thy flame and fans it.
-5 Apparent are his lines as he approaches: the course is single,
but the cars are many,
2 SUnritd : Pleasantness ; Gladness, personified. Cf. I. 40. 3.
3 Sparest the stones : see Pischel, Vedische Studien, I. p. 180. Cp. IIL 29, 6.
HYMN 143.)
THE RIG VEDA.
5B7
When, Agni, thou, making thine arms resplendent, advancest
o'er the land spread out beneath thee.
6 Now let thy strength, thy burning flames fly upward, thine
energies, 0 Agni, as thou toilest.
Gape widely, bend thee, waxing in thy vigour: let all the
Vasus sit this day beside thee.
7 This is the waters’ reservoir, the great abode of gathered streams.
Take thou another path than this, and as thou listest walk
thereon.
& On thy way hitherward and hence let flowery DfirviH grass
spring up.
Let there be lakes with lotus blooms. These are the mansions
of the flood.
HYMN CXLIII. Asvins.
Yfl made that Atri, worn with eld, free as a horse to win the goal.
When ye restored to youth and strength Kakshivan like a car
renewed,
2 Ye freed that Atri like a horse, and brought him newly-born
to earth.
Ye loosed him like a firm-tied knot which Gods unsoiled by
dust had bound.
3 Heroes who showed most wondrous power to Atri, strive to
win fair songs;
For then, 0 Heroes of the sky, your hymn of praise shall
cease no more.
4 This claims your notice, Bounteous Gods!—oblation, Asvins !
and onr love.
That ye, 0 Heroes, in the fight may bring us safe to ample room.
5 Ye Twain to Bhujyu tossed about in ocean at the region's end, .
Nasatyas, with your winged steeds came nigh, and gave him
strength to win.
6 Come with your joys, most liberal Gods, Lords of all treasures,
bringing weal.
Like fresh full waters to a well, so, Heroes, come and be with ns.
6 Stanzas 7 and 8 seem to belong to some other hymn, being a prayer to Agni
that he may spare the speaker’s house where, he says, there is nothing to invite
the devouring God. See Hymns of the AtharvoL-veda, VI. 106.
1 Atri: seel. 112. 7. KaTcsMvdn: the Scholiast says that this Rishi was
originally dull of understanding and that the Asvins endowed him with know¬
ledge Frol Ludwig takes kaksMvantom to be an adjective agreeing with
ratham; * Again ye made him youthful like a chariot that is braced with bands.’
5 Bhujyu: see Vol. I., Index* .
THE HYMNS OF [BOOK &
HYMN CXLIV. Indra.
. This deathless Iadu, like a steed, strong and of full vitality,
Belongs to thee, the Orderer/
2 Here, by us, for tbe worshipper, is the wise bolt that works
with skill.
It brings the bubbling beverage as a dexterous man brings the
effectual strong drink.
3 Impetuous Ahisuva, a bull among these cows of his,
Looked down upon the restless Hawk.
, 4 That the strong-pinioned Bird hath brought, Child of tbe
Falcon, from afar,
What, moves upon a hundred wheels along the female Dragon’s
path.
5 Which, fair, unrobbed, the Falcon brought thee in his foot,
the red-hued dwelling of the juice ;
Through this came vital power which lengthens out our days,
and kinship through its help awoke.
6 So Indra is by Indu’s power: e’en among Gods will it repel
, great treachery.
Wisdom, Most Sapient One, brings force that lengthens life.
May wisdom bring the juice to us.
HYMN CXLY. SapatntUdhanam.
From out the earth I dig this plant, an herb of most effectual
power,
Wherewith one quells the rival wife and gains the husband
for oneself.
1 Tndu: Soma. The Orderer; disposer and arranger of the universe.
2 Bolt: the Vashatk&ra, or sacrificial exclamation, is to'the priests what
the thunderbolt is to Indra,
3 I find this and the following stanza unintelligible. Ahisuva in other
places is the name of a demon ; but the meaning here is uncertain. Clows ;
there is no substantive to dsd sv$su } 1 these his own/ in the feminine gender.
4 Wktt moves upon a hundred wheels: satdchahram: * the bestower of
many boons/—Wilson.
5 Dwelling of the juice: the Soma-plant, which the Falcon brought from
heaven. See IV. 26 and 27.
6 It: or he j Indu or the Soma juice.
Prof. Qrassmann places this hymn in his Appendix as being in his opinion
made up of fragments. He considers Ahisuva (stanza 3) to be ‘the archer
KnB&nu, of IV. 27. 3 and other places, who guards the celestial Soma, and in¬
stead of cows * he understands * wives/
hymn * s a B P e h rid. a jealous wife of a more favoured rival. The
Hiahi is Indr&ni, the Consort of Indra.
1 THU plant; said to be the Pata, probably identical with P4thA (Clypea
nernandiioiia), a climbing plant possessing various medicinal properties*
THE MOVED A,
58 $
HYMN 146 .]
2 Auspicious, with expanded leaves, sent by the Gods, victorious
plant,
Blow thou the rival wife away, and make my husband only mine.
3 Stronger am I, 0 Stronger One, yea, mightier than the mightier;
And she who is my rival wife is lower than the lowest dames.
4 Her very name I utter not: she takes no pleasure in this man.
Far into distance most remote drive we the rival wife away,
5 I am the conqueror, and thou, thou also art victorious:
As victory attends us both we will subdue my fellow-wife.
6 I have gained thee for vanquisher, have grasped thee with a
stronger spell.
As a cow hastens to her calf, so let thy spirit speed to me,
hasten like water on its way.
HYMN CXLVI. Aranyftnl.
Goddess of wild and forest who seemest to vanish from the sight,
How is it that thou seekesb not the village? Art thou.not afraid t
2 What time the grasshopper replies and swells the shrill cicala's
voice,
Seeming to sound with tinkling bells, the Lady of the Wood exults.
3 Aud, yonder, cattle seem to graze, what seems a dwelling-place
appears:
Or else at eve the Lady of the Forest seems to free the wains.
4 Here one is calling to his cow, another there hath felled a tree :
At eve the dweller in the wood fancies that somebody hath
screamed. *
5 The Goddess never slays, unless some murderous enemy ap¬
proach. r
Man eats of savoury fruit and then takes, even as he wilIs, his rest.
6, Thy spirit; the husband's.
The deity, Arany&nl, is the tutelary Goddess of the forest and wilderness.
% Grasshopper . cicala: the ckichchiha is said to be a little creature that
cries chichi: and the vrishdvavd is said to be a sort of cricket. Others take
them to be birds of some unascertained kind.
Z Cattle seem to graze : deer feeding in the glades. What seems a dwelling-
place : a natural bower of branches and creepers.
, 4 Bounds are heard as of a cowman calling his cattle, or of a woodman at
work. ‘We must imagine the thousund strange sounds and delusions which
seem to encompass the solitary listener of an evening in the darkening forest/—
Mmo. Zdnaide ftagozin, Vedic India (Story of the Nations), p. 272.
5 Murderous enemy: the text has only anytih, * another/ by which, accord- •
iug to S&yana, a tiger or robber is meant. Prof. Ludwig suggests that th*
reading should be kanyah, ‘ one who is destined to be killed/ The hymn has
been translated by Dr. Muir, 0. ,& Texts, V. p. 423 ; and by the authors >f
the Sitbenziy XAedsr des 8igvtda.
m TEE BfMm OF [BOOK X
• 6*Now have I praised the Forest Queen, sweet-scented, redolent
of balm,
The Mother of all sylvan things, who tills not but hath stores
of food,
HYMN GXLYIL In**.
I trust in thy first wrathful deed, 0 Jndra, when thou slewest
Vritra and didst work to profit man ;
What time the two world-halves fell short of thee in might,
and the earth trembled at thy force, 0 Thunder*armed,
2 Thou with thy magic powers didst rend the conjurer Vritra,
0 Blameless One, with heart that longed for fame.
Heroes elect thee when they battle for the prey, thee in all
saorifiees r worthy of renown.
3 God Much-invoked, take pleasure in these princes here, who,
thine exalters, Maghavan, have come to wealth.
In synods, when the rite succeeds, they hymn the Strong for
sons and progeny and riches undisturbed.
4 That man shall find delight in well-protected wealth whose
care provides for V~. tKr- .-•joyous draught.
, Bringing oblations, -: m ■ \ "-1 - by thee, he swift¬
ly wins the spoil with heroes in the fight.
5 Now for our band, 0 Maghavan, when lauded, make ample
room with might, and grant us riches.
Magician thou, our Varuna and Mitra, deal food to us, 0
Wondrous, as Dispenser.
# HYMN CXLVIII, India..
When we have pressed the juice we laud thee, Indra, and
when, Most Valorous ! we have won the booty.
Bring us prosperity, as each desires it: under thine own pro¬
tection may we conquer.
2 Sublime from birth, mayst thou 0 Indra, Hero, with Sfirya
overcome the Dilsa races.
As by a fountain's side, we bring the Soma that lay concealed,
close-hidden in the waters.
, 3 Answer the votary's hymns, for these thou knowest, craving
the Bishis' prayer, thyself a Singer.
May we be they who take delight in Somas : these with sweet
food for thee, 0 Chariot-rider.
3 Princes: the SMs, the wealthy institutes of the sacrifice. The Strong :
thee, the mighty Indra.
Z These with sweet food: ‘ these (praises are offered) with sacrificial mnd»,
—Wilson.
EYMN 149.]
TEE EIGVEEA.
§93
• 4 These holy prayers, 0 Tndra, have I sung thee : grant to the 4
men* the strength of men, thou Hero.
Be of one mind with those in whom thou joyest: keep thou*
the singers safe and their companions.
5 Listen to Prithi’s call, heroic Indra, and be thou landed by
the hymns of V enya,
Him who hath sung thee to thine oil-rich dwelling, whose rob
ling, songs have sped thee like a torrent..
HYMIST CXLIX. Savitar;
Savitar fixed the earth with bands to bind it,, and made heaven
stedfast where no prop supported.
Savitar milked,, as ’twere a restless courser, air/ sea bound fast
to what no foot had trodden..
2 1 * 3 * 5 Well knoweth Savitar,. O Child of Waters, where ocean, firmly
fixt,. o’erflowed its limit.
Thence sprang the world, from that uprose the region : thence*
heaven spread out and the wide earth expanded.
3 Then, with a full crowd of Immortal Beings, this other realm
came later,, high and holy.
First, verily, Savi bar's strong-pinioned Eagle was born :■ and
he obeys his law for ever.
4 As warriors bo their steeds-, kine to their village, as fond milk-
giving: cows approach their youngling,
As man to wife, let Savitar come downward to us, heaven’s §
bearer, Lord of every blessing.
5 Like the Angirasa Hiranyastupa, I call thee, Savitar, to this
achievement :
So worshipping and lauding thee for favour I watch for thee
as for the stalk of Soma.
4 Companions ; or, dependents.
$ PritM’s call: the invocation of Prithu, the Rishi of the hymn, according
to S&yana. Prof. Ludwig suggests that Prithu’s wife is intended. Venya;
' Prithi, son of Vena.
1 To what no foot had trodden: attirte : 1 to the indestructible (ether)/—
Wilson.
3 Eagle: identified by S4yana with T&rkehya, brother of Garuda, who brought
the Soma from the Moon at Savitar’s command.
5 Angirasa: a descendant of the Angirases. Achievement; vftje: food,
according to S&yana, i. c. oblation. Lauding: drchan : or, I, Arehan, honour¬
ing thee to win thy favour.
m
THE HYMNS OF
[HOOK X,
HYMN CL. Agm.
Thou, bearer of oblations, though kindled, art kindled for the
Gods.
With the Adityas, Rudras, Yasus, come to us: to show us fa¬
vour come to us.
2 Come hither and accept with joy this sacrifice and hymn of ours,
0 kindled God, we mortals are invoking thee, calling on thee
to show us grace.
3 I laud thee J&tavedas, thee Lord of all blessings, with my song,
Agni, bring hitherward the Gods whose Laws we love, whose
Laws we love, to show us grace.
1 Agni the God was made the great High-Priest of Gods, Rishis
have kindled Agni, men of mortal mould.
Agni I invocate for wiuuiug ample wealth, kindly disposed for
winning wealth. 4
5 Afcri and Bharadvaja and Gavisbthira, Kanva and Trasadasyu,
in our fight he helped.
On Agni calls Yasisbfcha, even the household priest, the house¬
hold priest to win his grace.
-f HYMN CLI. Faith,
By'F aith is Agni kindled, through Faith is oblation offered up.
We celebrate with praises Faith upon the height of happiness.
2 Bless thou the man who gives, 0 Faith ; Faith, bless the man
who fain would give.
Bless thou the liberal worshippers : bless thou the word that
I have said.
3 Even as the Deities maintained Faith in the mighty Asuras,
So make this uttered wish of mine true for the liberal wor¬
shippers.
i Guarded by Y&yu, Gods and men who sacrifice draw near to
Faith.
Man winneth Faith by yearnings of the heart, and opulence
by Faith.
1 Though kindled: although thou art already burning fresh fire is added to
thee. To show us favour: mrilMya: this play upon the Rishi's name Mrihka
js repeated in each stanza.
The Riahi is SraddhA (Faith) of the family of R&ma (Love),
1 Upon the height of happiness : * (who is seated) on Bhaga's head,-**
Wilson, . ~ '
3 A.*uras: the primeval Aryan Hods, Dyaus, Vanina, and some others, who
were venerated by Indra and other In do-Aryan deities of a later creation,
i (fmrcUd by Vdyu ; the meaning is not clear.
HYMN 154.] v
THE RIG VEDA.
593
5 Faith in the early morning, Faith at noonday will we invocate,
Faith at the setting of the Sun. 0 Faith, endow us with belief.
HYMN CLII. India.
A mighty Governor art thou, Wondrous, Destroyer of the foe,
Whose friend is never done to death, and never, never overcome.
2 Lord of the clan, who brings us bliss, Strong, Warrior, Slayer
of the fiend,
May Indra, Soma-drinker, go before us, Bull who gives uspeace.
3 Drive Rakshasas and foes away, break thou in pieces Vritra’s jaws:
0 Vritra-slaying Indra, quell the foeman’s wrath who threat¬
ens us.
4 0 Indra, beat our foes away, humble the men who^challenge us:
Send down to nether darkness him who seeks to do us injury.
5 Baffle the foeman’s plan, ward off his weapon who would con¬
quer us.
Give shelter from his furious wrath, and keep his murdering
dart afar.
HYMN CLIII. Indra -
Swaying about, the Active Ones came nigh to Indra at his birth,
And shared his great heroic might.
2 Based upon strength and victory and power, 0 Indra is thy birth :
Thou, Mighty One, art strong indeed.
3 Thou art the Vritra-slayer, thou, Indra, hast spread the firma¬
ment :
Thou hast with might upheld the heavens.
4 Thou, Indra, bearest in thine arms the lightning that accords
with thee,
Whetting thf thunderbolt with might.
5 Thou, Indra, art preeminent over all creatures in thy might :
Thou hast pervaded every place.
HYMN CLIY. New Life.
For some is Soma purified, some sit by sacrificial oil :
To those for whom the meath flows forth, even to those let
him depart.
1 The Active Ones: the Water-Goddesses may be meant. The Consorts of
the Gods, according to S&yana.
2 Thou, Mighty One: or, 4 0 Bull, thou art a Bull indeed/ ‘Thou, 0 hero,
art indeed a hero’.—Max Muller, >
4 Lightning: or, praise-song, hymn. S&yana explains arhcm here by $tu«
tyam, ‘ thy laudable or adorable thunderbolt..
The Itishi of this funeral hymn is Yarn!, sister of Yama.
X To those let him depart: let the spirit-of the dead go to the realm of the
38
m THE HYMNS OF [j BOOK X
2 Invincible through Fervour, those whom Fervour hath ad'
vanoed to heaven,
Who showed great Fervour in their lives,—-even to those let
him depart *
3 The heroes who contend in war and boldly cast their lives away,
Or who give guerdon thousandfold,—even to those let him
depart.
4 Yea, the first followers of Law, Law’s pureand holy strength eners,
The Fathers, Yama! Fervour-moved,—even to those let him
depart.
5 Skilled in a thousand ways and means, the sages who protect
the SiiDj
The Eishis, Yamal Fervour-moved,—even to those let him
depart.
HYMN CLV. Various.
Auayi, one-eyed limping hag, fly, ever-screeching, to the hill.
We frighten thee away with these, the heroes of Sirimbifcba.
2 Scared from this place and that is she, destroyer of each germ
unborn.
Go, sharp-horned Brahmanaspati and drive Arayi far away.
3 Yon log that floats without a man to guide it on the river’s
edge,—
Seize it, thou thing with hideous jaws, and go thou far away
thereon.
4 When, foul with secret stain and spot, ye hastened onward to
the breast,
All Indra’s enemies were slain and passed away like froth
and foam,
blessed, to the Fathers who receive offerings of Soma juice and clarified but¬
ter. Meath: according to S&yana, honey, which ia offered to the spirits of their
ancestors by students of the Atharva-veda, Soma juice and ghritdm or clarified
butter (sacrificial oil) being offered, respectively, by students of the Sfimaveda-
and Yajurveda, .
2 Fervour: tdpas: literally, warmth, heat; religious fervour, asceticism,
austerity, self-denial and abstracted meditation.
4 Favour-moved : or, Penance-rich ; filled full of religious austerity.
5 Who protect the Sun: see Muir 0. S. T. ? V. 319. j
The hymn has been translated by Dr, J.'Muir, 0. S. Texts, Y, p. 310, and j
by Prof, Zimmer, Altindisches Leben, p. 416, ■ ■
The subject or object of the hymn Is the averting or removal of misfortune,
1 Ardyt: 1 the stingy;' one of a class of malevolent she-fiends. Evirs&ecchr
ing: according to S&yana’s explanation of saddnve ; according to others * alli¬
ed with Ddnus, D&navas, or demons/ Sirimbitha: the Kishi of the hymn.
2 Sharp-horned-: armed with piercing rays of light.
4 The meaning of this stanza is eot clear. ManddradMnihih and budbu-
dayflsavah are difficult words that do not occur again.
HYMN 157.] THE RMVEDA. ' 595
5 These men have led about the cow, have duly carried Agni
round,
And raised their glory to the Gods. Who will attack them
with success ?
HYMN CLVL Agni.
Let songs of ours speed Agni forth like a fleet courser in the race,
And we will win each prize through him.
2 Agni, the dart whereby we gain kine for ourselves with help
from thee,—
That send us for the gain of wealth.
3 0 Agui, bring us wealth secure, vast wealth in horses and in kine:
Oil thou the socket, turn the wheel. *
4 0 Agni, thou hast made the Sun, Eternal Star, to mount the
sky,
Bestowing light on living men. >
5 Thou, Agni, art the people’s light, best, dearest, seated in
* thy shrine :
Watch for the singer, give him life.
HYMN CLYII. Visvedevas.
We will, with Indra and. all Gods to aid us, bring these exist¬
ing worlds into subjection.
2 Our sacrifice, our bodies, and our offspring, let Indra form to-
- gether with Adityas.
3 With the Adityas, with the band of Maruts, may Indra be
Protector of our bodies.
4 As when the* Gods came, after they had slaughtered the
Asuras, keeping safe their Godlike nature,
5 Brought the Sun hitherward with mighty powers, and looked
about them on their vigorous Godhead.
5 These men: the text has only xW, ‘these.’ According to Sftyana, the
ViavedevaB are meant, who have brought back the stolen cattle. But the
reference is probably to the sacrifice which the priests are performing.
2 The dart: ‘ that army.*—Wilson.
3 Turn the wheel: I adopt the reading of the S&maveda, pavim, instead of
panim. According to the text, the rendering would be: ‘Balm heaven and
drive the Pani hence. -
■ The first three verses of this hymn were recital at the Asvamedha or Horse-
Sacrifice.
5 S&yana explains the second half of the stanza differently :—‘then (men)
beheld around them the swift descending rain/—Wilson.
m EYMNS OF {BOOK X
HYMN CLYIII. ’ Sdrya,
May S ary a guard us out of heaven, andVata from the firmament,
And Agni from terrestrial spots.
2 Thou Savitar whose flame deserves hundred libations, be thou
pleased:
From falling lightning keep us safe.
3 May Savitar the God, and may Parvata also give us sight:
May the Creator give us sight.
4 Give sight unto our eye, give thou our bodies sight that they
may see:
May we survey, discern this world.
5 Thus, Sftrya, may we look on thee, on thee most lovely to behold*
See clearly w,ith the eyes of men.
HYMN CLIX. Sachl Pauloml.
Yon Sun hath mounted up, and this my happy fate hath
mounted high.
I knowingthis, as conqueror have won my husband for mine oyn.
2 I am the banner and the head, a mighty arbitress am I:
I am victorious, and my Lord shall be submissive to my will.
3 My Sons are slayers of the foe, my Daughter is a ruling Queen :
I am victorious: o’er my Lord my song of triumph is supreme.
4 Oblation, that which Indra gave and thus grew glorious and
most high,—
This have I offered, 0 ye Gods, and rid me of each rival wife.
5 Destroyer of the rival wife, Sole Spouse, victorious, conqueror,
The others’ glory have I seized as ’twere the wealth of weaker
Dames.
6 I have subdued as conqueror these rivals, these my fellow-wives,
That I may hold imperial sway over this Hero and the folk.
HYMN CLX. Indra.
Taste this strong draught enriched with offered viands ,* with
all thy chariot here unyoke thy Coursers.
Let not those other sacrifices stay thee, Indra ; these juices
shed for thee are ready.
1 Out of heaven: * from (foes dwelling in) heaven.’—Wilson.
3 The Creator: Dh&tar.
,§achl Paulomt, ealled also Indrint, the Consort of Indra, is also the Rishi
of the hymn. ‘ Literally, this is a song of exultation by Sachi over her "rival
wives ; but saeht means also an (t act,” “ exploit,” and this hymn is metaphor!
cally the praise of Indra's glorious acts.’—Wilson.
&YMN 161.] TEE RIGVEDA . 597
2 Thine is the j uice effused, thine are the juices yet to be pressed :
our resonant songs invite thee.
0 Indra, pleased to-day with this libation, come, thou who
knowest all and drink the Soma.
3 Whoso, devoted to the God, effuses Soma for him with yearn¬
ing heart and spirit,—
Never doth Indra give away his cattle: for him he makes the
lovely Soma famous.
4 He looks with loving favour on the mortal who, like a rich
man, pours for him the Soma.
Maghavan in his bended arm supports him: he slays, unasked,
the men who hate devotion.
5 We call on thee to come to us, desirous of goo<Ts and spoil, of
cattle, and of horses.
For thy new love and favour are we present: let us invoke
thee, Indra, as our welfare.
HYMN CLXI. Indra.
For life I set thee free by this oblation from the unknown
decline and from Consumption ;
Or, if the grasping demon have possessed him, free him from
her, 0 Indra, thou and Agni.
2 Be his days ended, he he now departed, be he brought very
near to death already,
Out of Destruction’s lap again I bring him, save him for life
to last a hundred autumns.
3 With hundred-eyed oblation, bundred-autumned, bringing a
hundred lives, have I restored him.
That Indra*for a hundred years may lead him safe to the
farther shore of all misfortune.
4 Live, waxing in thy strength, a hundred autumns, live through
a hundred springs, a hundred winters.
Through hundred-lived oblation Indra, Agni, Brihaspati, Savi-
tar yield him for a hundred !
4 Dr. Qaedicke ( Accusativ im Veda , p. 127) translates P&das 1—3 of the
stanza differently : der wird von ihm erspaht, der, obvohl reach, ihm keinen
Soma preset, den holt der machtige heraus aus dem Winkel (Versfceck).
According to the Index the subject of the hymn is the cure of the disease
called R&jayakshma (Consumption or Atrophy).
1 Unknown decline : some insidious disease, differing from R&jayakshma.
Perhaps, as Prof. Zimmer suggests, hypertrophy and atrophy are the two
diseases intended. See AItindisches Zeben , p. 377. The grasping demon ;
grdhi: from grah f to seize ; a female spirit who seizes men and kills them.
4 For a hundred: years, understood.
[BOOK X.
598 THE HYMNS OF
5 So have I found and rescued thee: thou hast returned with,
youth renewed.
Whole in thy members! I have found thy sight and all thy
life for thee.
HYMN CLXIV. Bream-charm.
^ ' Avaunt, thou Master of the mind! Depart, and vanish far away.
Look on Destruction far from hence. The live man’s mind is
manifold.
2 A happy boon do men elect, a mighty blessing they obtain.
Bliss with Yaivasvata they see. The live man’s mind seeks
many a place.
3 If by address, by blame, by imprecation we have committed
sin, awa&e or sleeping,
All hateful acts of ours, all evil doings may Agni bear away to
distant places.
4 When, Indra, Brahmanaspati, our deeds are wrongful and
unjust,
May provident Angirasa prevent our foes from troubling us.
5 We have prevailed this day and won : we are made free from
simand guilt.
Ill thoughts, that visit us awake or sleeping, seize the man
we hate, yea, seize the man who hateth us.
HYMN CLXV. Visvedevas.
Gods, whatsoe’er the Dove came hither seeking, sent to us as
the envoy of Destruction,
For that let us sing hymns and make atonement. Well be
it with our quadrupeds and bipeds.
2 Auspicious be the Dove that hath been sent us, a harmless
bird, ye Gods, within our dwelling. *
May Agni, Sage, be pleased with our oblation, and may the
Missile borne on wings avoid us.
For Hymns CLXIL, CLXIII., and CLXXXIV. see Appendix,
4 1 Master of the mind: the spirit of evil dreams is addressed. Destrue-
tion: the Goddess Nirriti. Manifold: ‘attentive to various objects, and
soon diverted from any regard to evil dreams/—-Wilson.
2 Vaivasvata: Yama, the son of Vivasv&n, who presides over evil dreams.^- ,
S4yapa.
4 Angirasa: according to Sftyana, Varuna, the wise God who is especially
connected with his worshippers the Angirasea, may be intended. Of. Hymns
of the Atharva-veda, VI. 45. 3. -
1 A dove, regarded as an ill-omened bird and the messenger of Death, has ,
flown into the house. Similarly, in NTorth-Lincolnshire, ‘If a pigeon is seen
sitting on a tree, or comes into the house, or from being wild suddenly be¬
comes tame, it is a sign of death/— Notes and Qaeries } viii. p. 382,
2 Missile home on wings / the ill-omened bird.
HYMN 166.]
THE RJGVEBA.
m
3 Let not the Arrow that hath wings distract us: beside the
fire-place, on the hearth it settles.
May it bring welfare to nur men and cattle: here let the
Dove, ye Gods, forbear to harm us.
4 The screeching of the owl is ineffective; and when beside the
fire the Dove hath settled,
To him who sent it hither as an envoy, to him be reverence
paid, to Death, to Yama,
5 Drive forth the Dove, chase it with holy verses: rejoicing,
bring ye hither food and cattle,
Barring the way against all grief and trouble. Let the swift
bird fiy forth and leave us vigour.
HYMN CLXVI. *Sapatna!i4sanam.
Make me a bull among my peers, make me my rivals’ con¬
queror :
Make me the slayer of my foes, a sovran ruler, lord of kine.
2 I am my rivals’ slayer, like Indra unwounded and unhurt,
And ail these enemies of mine are vanquished and beneath
my feet.
3 Here, verily, I bind you fast, as the two bow-ends with the string.
Press down these men, 0 Lord of Speech, that they may
humbly speak to me.
4 Hither I came as conqueror with mighty all-effecting power,
And I have mastered all your thought, your synod, and your
holy work*
6 May I be highest, having gained your strength in war, your
skill in peace: my feet have trodden on your heads.
Speak to nip from beneath my feet, as frogs from out the
water-croak, as frogs from out the water croak,
HYMN CLXVIL Indra.
This pleasant meath, O Indra, is effused for thee: thou art
the ruling Lord of beaker and of juice.
Bestow upon us wealth with many hero sons: thou, having
glowed with Fervour, wonnest heavenly light.
$ With holy verses • S&yana takes rickft with itHyamdndh, understood
^Praised) by our hymn (0 Gods).
The subject is the Destruction of Eivala.
, The Bisbis are Visv&mitra and Jamadagni. Stanzas 1—3 are spoken by the
Bishis, and 4 by Indra.
1 Having glowed with Fervour: * performing arduous penance.’—Wilson.
3 Anuinati: Divine Favour personified,
4 The prize: the wealth won for you.
000 THE HYMNS OF [HOOK X
2 Let us call Sakra to libations here effused, winder of light who
joyeth in the potent juice.
Mark well this sacrifice of ours and come to us: we pray to
Maghavan the Vanquisher of hosts.
3 By royal Soma’s and by Var una’s decree, under Brihaspati’s
and Anumati’s guard,
This day by thine authority, 0 Maghavan, Maker, Disposer
thou I have I eujoyed the jars.
4 I, too, urged on, have had my portion, in the bowl, and as first
Prince I drew forth this my hymn of praise,
When with the prize I came unto the flowing juice, 0 Visva-
mitra, Jamadagni, to your home.
HYMN CLXVIIL Vdyu.
0 the Wind’s chariot, 0 its power and glory ! Crashing it goes
and hath a voice of thunder.
It makes the regions red and touches heaven, and as it moves
the dust of earth is scattered.
2 Along the traces of the Wind they hurry, they come to him as
dames to an assembly.
Borne on his car with these for his attendants, the God speeds
forth, the universe’s Monarch.
3 Travelling on the paths of air’s mid-region, no single day doth
he take rest or slumber.
Holy and earliest-born, Friend of the waters, where did he
spring and from what region came he?
4 Germ of the world, the Deities’vital spirit, this God moves ever
as his will inclines him.
His voice is heard, his shape is ever viewless. Let us adore
this Wind with our oblation.
HYMN CLXIX. Cows.
Mat the wind blow upon our Cows with healing: may thuy
eat herbage full of vigorous juices.
May they drink waters rich in life and fatness : to food that
moves on feet be gracious, Rudra.
2 Like-coloured, various-hued, or sinjrle-coloured, whose nanies
through sacrifice are known to Agni,
2 They: the Waters. Prof. Max Muller interprets differently. See hi*
translation, Vedic Hymns, I. 449. •
1 Food that moves on feet: the wandering milch-cows. But see Bergaigne*
601
HYMN 171.] THE RlGVEHAl
Whom the Augirases produced by Fervour,—vouchsafe to
these, Parjanya, great protection.
3 Those who have offered to the Gods their bodies, whose varied
forms are all well known to Soma,—
Those grant us in our cattle-pen, 0 Indra, with their full streams
of milk and plenteous offspring.
4 Prajapati, bestowing these upon me, one-minded with all Gods
and with the Fathers,
Hath to our cow-pen brought auspicious cattle : so may we own
the offspring they will bear us.
HYMN CLXX. , Surya.
Mat the Bright God drink glorions Soma-mingled meath,
giving the sacrifice's lord uninjured life;
He who, wind-urged, in person guards our offspring well, hath
nourished them with food and shines o’er many a land.
2 Radiant, as high Truth, cherished, best at winning strength,
Truth based upon the statute that supports the heavens,
He rose, a light, that kills Vritras and enemies, best slayer
of the Dasyus, Asuras, and foes.
3 This light, the best of lights, supreme, all-conquering, winner
of riches, is exalted with high laud.
All-lighting, radiant, mighty as the Sun to see, he spreadeth
wide unfailing victory and strength.
4 Beaming forth splendour with thy light, thou hast attained
heaven’s lustrous realm.
By thee w£re brought together all existing things, possessor
of all Godhead, All-effecting God.
HYMN CLXXI. Indra.
Fob Ita’s sake who pressed the juice, thou, Indra, didst protect
his car,
And hear the Soma-giver’s call.
2 Thou from his skin hast borne the head of the swift-moving
combatant,
And sought the Soma-pourer’s home.
4 Prajd'pati . hath brought: ' may Prajapati bring/ according to S&yana
2 Shin: here meaning 'body.' Combatant: makhdsya: according to tbe
legend cited by S&yana, Sacrifice personified, whose bead, as be attempted to
escape in human form from the Gods, was cut off by Indra. See Wilson.
, 402 THE HYMNS OF [BOOK X.
5 Venya, that mortal man, hast thou, for Astrabudhna the
devout,
0 Indra, many a time set free.
A Bring, Indra, to the east again that Sun who now is in the
west,
Even against the will of Gods.
HYMN CLXXII. Dawn.
With all thy beauty come: the kine approaching with full
udders follow on thy path.
5 Gome with kind thoughts, most liberal, rousing the warrior's
hymn of praise, with bounteous ones# *
3 As nourishes we tie the thread, and, liberal with our bounty,
offer sacrifice.
4 Dawn drives away her Sister’s gloom, and, through her ex¬
cellence, makes her retrace her path.
HYMN CLXXIII. She King.
Be with us; I have chosen thee: stand stedfast and im¬
movable. ' . ,,; Vi
Let all the people wish for thee : let not thy kingship fall away.
2 Be even here; fall not away; be like a mpuntaiu unremoved.
Stand stedfast here like Indra’s self, and hold the kingship in
thy grasp.
% This man hath Indra stablished, made secure by strong obla¬
tion's power.
May Soma speak a benison, and Brahmanaspati, on him.
4 Firm is the sky and firm the earth, and stedfast also are these
hills. *
Stedfast is all this living world, and stedfast is this King of men.
& Stedfast, may Varuna the King, stedfast, the God Brihaspati,
Stedfast, may Indra, stedfast, too, may Agni keep thy sted
fast reign. - , , .1 >•
3 Venya : said to be Prithu, the son of Vena. See X143.5, Astrabudiha:
the name of a man not mentioned elsewhere, the boh of Astr&budbna. - Set
free: Op. I. 24.15.
——, ’ ■ V
2 Moil liberal: Surya appears to be meant. Mousing the warrior* shytiui’j
of praise: jdraydnoiahhak ; the meaning is uncertain :—* Winging the.,
sacrifice to completion/ according to S&yana. * , .
3 As noartskers: because sacrifice brings the food that nourishes life;
thread: of sacrifice.
4 Her Sister's gloom ; the darkness of Night.
The subject is the benediction of a newly-elected king.
THE maVEDA.
603
HYMN 176,]
6 On constant Soma let us think with constant sacrificial gift.
And then may Indra make the clans bring tribute unto thee
. alone.
HYMN CLXXIV. The King.
With offering for success in fight whence Indra was victorious.
With this, 0 Brahmanaspati, let us attain to royal sway.
2 Subduing those who rival us, subduing all malignities,
Withstand the man who menaces, withstand the man who
angers us.
3 Soma and Savitar the God have made thee a victorious King :
All elements have aided thee, to make thee general conqueror.
4 Oblation, that which Indra gave and thus gre$ glorious and
most high,—
This have I offered, Gods ! and hence now, verily, am rivalless,
fi Slaj’er of rivals, rivalless, victorious, with royal sway,
*■ r Over these beings may I rule, may I be Sovran of the folk.
■ HYMN CLXXV. Press-stones.
Savitar the God, 0 Stones, stir you according to the
'V .Law: ■
t Be harnessed to the shafts, and press.
2 Stones, drive calamity away, drive ye away malevolence :
Make ye the Cows our medicine.
* 3 Of one accord the upper Stones, giving the Bull his bull-like
• ■ strength,
Look down with pride on those below.
4 May Savitar the God, 0 Stones, stir you as Law commands
for him
Who sacrifices, pouring juice.
HYMN CLXXYI. Agni,
.With hymns of praise their sons have told aloud the Ribhus’
mighty deeds
;;Wbo, all-supporting, have enjoyed the earth as ’twere a mo-
/'' ther cow.
1 With offering for success: ‘By the abhivarta oblation/—Wilson.
4 Cp. X. 159. 4.
The shafts: or chariot-poles; here meaning the guiding arms of the
Soma-press.
2 The^Oows: or, the rays of morning, at whose approach robbers and de¬
mons fiy.
3 The Bull: Soma.
604 THB HYMNS OF * [BOOK X
2 Bring forth the God with song divine, Bring Jltavedas hither¬
ward,
To bear our gifts at once to heaven.
3 He here, a God-devoted Priest, led forward comes to sacrifice.
Like a car covered for the road, he, glowing, knows, himself,
the way.
4 This Agni rescues from distress, as ’twere from the Immortal Bace,
A God yet mightier than strength, a God who hath been made
for life.
HYMN CLXXVIL Mfiyfibheda.
The sapient with their spirit and their mind behold the Bird
adornedcwith all an Asura’s magic might.
Sages observe him in the ocean’s inmost depth: the wise dis*
posers seek the station of his rays.
2 The flying Bird bears Speech within his spirit; erst the Gan-
dharva in the womb pronounced it:
And at the seat of sacrifice the sages cherish this radiant,
heavenly-bright invention.
3 I saw the Herdsman, him who never resteth, approaching and
departing on his pathways.
He, clothed in gathered and diffusive splendour, within the
worlds continually travels.
HYMN CLXXVIII. Tfirkshya.
This very mighty one whom Gods commission, the Conqueror
of cars, ever triumphant,
Swift, fleet to battle, with uninjured fellies, even T&rkshya
for our weal will we call hither.
3 Like a car I perhaps, as Prof. Ludwig suggests, like a chariot which, as
the driver is concealed from sight by the canopy, seems to find its way with¬
out a guide.
4 As 'Uoere from the Immortal Race: 1 as (well as) from peril caused by the
immortals.’—Wilson. Stanzas 2—4 are recited at the Agni-pranayana, the
ceremony of carrying the sacrificial fire to the altar used for animal and
Soma sacrifices. See Haug’s Aitareya £rdhmanam f II. 60, 61.
The subject is M&y&bheda, f the discernment of Mdyd } or illusion (the
cause of material creation).’—Wilson.
1 The Bird: the Sun. In the ocean’s inmost depth: in the solar orb,
according to S&yana. Wise disposers: t ordainers (of solar worship).’—Wilson.
2 Speech: or song; the morning song of the Sun-Bird. The Gandharva:
the breath of life, according to Sfiyana. The ray of the Sun is probably meant.
3 This stanza has occurred before. Seel. 164. 31. The Herdsman: the Sun.
Resteth: or, stumbleth; literally, sinks or falls down.
1 TdrTcshya: a personification of the Sun, usually described as a divine
horse. Cp. I. 89. 6.
MYMJSf 180*] THE RIG7EDA. 605
2 As though we offered up our gifts to Indra, may we ascend
him as a ship for safety.
Like the two wide worlds, broad,, deep, far-extended, may we
be safe both when he comes and leaves you.
3 He who with might the Five Lands hath pervaded, like Surya
with his lustre, and the waters,—
His strength wins hundreds, thousands: none avert it, as the
young maid repelleth not her lover.
HYMN CLXXIX. Indra.
Now lift ye up yourselves and look on Indra’s seasonable share.
If it be ready, offer it; unready, ye have been remiss.
2 Oblation is prepared: come to us, Indra; the Sun hath travel¬
led over half his journey.
-t Friends with their stores are sitting round thee waiting like
lords of clans for the tribe’s wandering chieftain.
3 Dressed in the udder and on fire, I fancy; well-dressed, I
fancy, is this recent present.
Drink, Indra, of the curd of noon’s libation with favour,
Thunderer, thou whose deeds are mighty.
HYMN CLXXX. Indra.
O much-invoked, thou hast subdued thy foemen: thy might is
loftiest; here display thy bounty.
v In thy right hand, 0 Indra, bring us treasures : thou art the
Lord of rivers filled with riches.
2 Like a dread wild beast roaming on the mountain thou hast
approached us from the farthest distance.
Whetting thy bolt and thy sharp blade, 0 Indra, crush thou
the foe and scatter those who hate us.
3 Thou, mighty Indra, sprangest into being as strength for
lovely lordship o’er the people.
Thou drovest off the folk who were unfriendly, and to the
Grods thou gavest room and freedom.'
‘ 3 Her lover; I adopt, with a modification, Professor Pischel’s interpretation
of the difficult words yuvatim nd sdrydm. See Vedische Stvdien, I. p. 106.
3 The milk is twice cooked; first matured in the cow’s udder and then
heated on the fire. Curd; the hymn was employed in the Dadhigharma
ceremony when Soma juice was offered mixt with curd or sour inspissated
milk. Cf. VIII. 2. 9, and IX. 11. 6. See Hillebrandt, V. if., I. 221.
;06 TBS HYMNS OF [BOOK X
HYMN CLXXXI. Visvedevas.
Vasishtha mastered the Rathantara, took it from radiant
Dh&tar, Savitar, and Vishnu,
' Oblation, portion of fourfold oblation, known by the names of
Saprathas and Prathas.
2 These sages found what lay remote and hidden, the sacrifice's
loftiest secret essence.
From radiant Dhatar, Savitar, and Vishnu, from Agni, Bharad-
vaja brought the Brihat.
3 They found with mental eyes the earliest Yajus, a pathway to
the Godsj that had descended.
From radiant Db&tar, Savitar, and. Yishnu, from Sfirya did
; these sages bring the Gharma.
HYMN CLXXXIL Brihaspati.
Brihaspati lead us safely over troubles, and turn his evil
thought against the sinner;
Repel the curse, and drive, away ill-feeling, and give the sacri-
ficer peace and comfort!
2 May Nar&sansa aid us at Pray&ja : blest be our Anuyaja at
invokings.
May he repel the curse, and chase ill-feeling, and give the
sacrificer peace and comfort.
3 May he whose head is flaming burn the demons,’ haters of
prayer, so that the arrow slay them.
May he repel the curse and chase ill-feeling, and^give the sacri¬
ficer peace and comfort.
1 Rathantara: one of the moat important Sftma-hymns, consisting of verses
22 and 23 of Bigveda VII. 32=rSfcmaveda II. i. i. 13. The meaning here is
uncertain, and the whole stanza is obscure. Saprathas and Prathas; mean¬
ing, apparently, * far-extending , and 1 extending/ the former referring to
the Brtthantara and the latter to the Brihat, which is also one of the most
important Sfimans (Eigveda VI. 46, 3, 2=S4maveda II. ii. 1.12).
3 Tajus: sacrificial prayers and formulas of the Yajurveda. Gkarma:
warm libation of milk or other beverage,
* The Stikta refers evidently to technical ritual to which no, key is given by
the commentary/—Wilson. See Mme. Z6aaide Rogozin's Vedic India, p. 393/
2 Nardxansa; Agni. Praydja: part of the introductory ceremony at V
Soma sacrifice. Anuydja ; a secondary or final sacrifice.
3 He whose head is flaming: tapurmtirdhan ; Brihaspati or Agni as
Lightning, ’
M YMN 187.) THE MQVEDA* GO7
HYMN CLXXXIII. The Sacrifice, Etc.
I saw thee meditating in thy spirit what sprang from Fervour
and hath thence developed.
Bestowing offspring here, bestowing riches, spread in thine off¬
spring, thou who cravest children.
2 I saw thee pondering in thine heart, and praying that in due
time thy body might be fruitful.
Come as a youthful woman, rise to meet me; spread in thine
offspring, thou who cravest children.
3 In plants and herbs, in all existent beings I have deposited the
germ of increase.
All progeny on earth have I engendered, and spns in women
who will be hereafter.
HYMN CLXXXY. Adit*
Great, unassailable must be the heavenly favour of Three Gods,
Varuna, Mitra, Aryaman.
2 O'er these, neither at home nor yet abroad on pathways that
are strange,
The evil-minded foe hath power:
3 Nor over him, the man on whom the Sons of Aditi bestow
Eternal light that he may live.
HYMN CLXXXVI. V&yu.
Filling our hearts with health and joy, may Vafca breathe his
balm on us ;
May he prolong our days of life.
2 Thou art our Father, V&ta, yea, thou art a Brother and a friends
So give us strength that we may live,
3 The store of Amrit laid away yonder, 0 V&ta, in thine home,—
Give us thereof that we may live.
HYMN CLXXXYII. Agni.
To Agni send I forth my song, to him the Bull of all the folk;
So may he bear us past our foes.
The deities arc the Saerifieer, his Wife, and the Hotar-priest,
1 According to S&yana, the wife is the speaker of the first stanza, the
YajamAua or sacriftcer of the second, and the Hotar-priest of the third,
Ludwig considers Agni to be the speaker of the whole hymn. What yprcmg
from Fervour : the results of ardent devotion or tdpas.
3 The Hotar-priest regards himself as^ the procreator of all living beings
through the efficacy of the sacrifices which he performs ; matsddhyena ydgena
Mrvasyatpatteraham sarvajanaheturbhavdmi. —S&yana. *
1 Bull; chief and lord, as the indispensable household fire.
608 THE HYMNS OF [ BOOK X
2 Who from the distance far away shines brilliantly across the
wastes:
So may he bear us past our foes.
3 The Bull with brightly-gleaming flame who utterly consumes
the fiends:
So may he bear us past our foes.
4 Who looks on all existing things and comprehends them with
his view:
So may he bear us past our foes.
5 Resplendent Agni, who was born in farthest region of the air :
So may he bear us past our foes.
HTWLN CLXXXVIII. Agni.
Now send ye J&tavedas forth, send hitherward the vigorous
Steed
To seat him on our sacred grass.
2 I raise the lofty eulogy of JAtavedas, raining boons,
With sages for his hero band.
3 With flames of J&tavedas which carry oblation to the Gods,
May he promote our sacrifice.
HYMN CLXXXIX. Surya.
This spotted Bull hath come, and sat before the Mother in
the east,
Advancing to his Father heaven.
2 Expiring when he draws his breath, she moves along the lucid
spheres:
The Bull shines out through all the sky.
3 Song is bestowed upon the Bird: it rules supreme through-
thirty realms
Throughout the days at break of morn.
2 Across the wastes: as the fire that burns the jungle and prepares the
ground for cultivation,
5 In farthest region of the air: or beyond the firmament, as the Sun.
The deity is alternatively S4rpar£jiii, the Serpent-Queen, Kadru, who is
also the Rishi of the hymn.
I This 'spotted Bull: the Sun. The Mother: Dawn.
3 The Bird: the Sun. His morning song, representing prayer, is supreme
through all the divisions of the world, the number thirty being used indefi¬
nitely. Cf. 1.128.8.
1 From Fervour ; from the tc.pas, devotional ardour or asceticism of RrahrnS,,
according to S&yana. But the meaning here may be c from warmth. See X.
129. 3 aud note. Thence; from that fervour, or warmth.
HJMN 191.3
TEE RIGVEDA.
609
HYMN CXC. Creation.
From Fervour kindled to its height Eternal Law and Truth
were born:
Thence was the Night produced, aud thence the billowy flood
of sea arose.
2 From that same billowy flood of sea the Year was afterwards
produced,
Ordaiuer of the days and nights, Lord over all who close the
eye.
3 Dbatar, the great Creator, then formed in due order Sim and
Moon.
He formed in order Heaven and Earth, the regions of the air,
and light. *
HYMN CXCI. Agni.
Thou, mighty Agni, gatherest up all that is precious for thy
friend.
Bring us all treasures as thou art enkindled in libation’s place.
2 Assemble, speak together: let your minds be all of one accord,
As ancient Gods unanimous sit down to their appointed share.
The place is common the assembly, common the
1 mind, so be their thought united.
A common purpose do I lay before you, and worship with
your general oblation.
4 One and the same be your resolve, and be your minds of one
accord*
United be the thoughts of all that all may happily agree.
/ ___ _ _ * _
The deity or subject of stanzas % — 4 is Samjftftnam. Agreement or Unani¬
mity in assembly/
$ Common the assembly ; this sdmiti appears to have been a general assem¬
bly of the people on some important occasion, such as the election of a King.
Cf, Hymns of the Mkarva-veda, YI. 64.
APPENDIX.
Page 466, Hymn 1X1
I subjoin a Latin version of stansas 5—8, and borrow Wilson’s
transition of stanza 9.
/
5 Membrum suum virile, quad protentum fuerafc, mas ille re¬
traxit. Rursus illud qu^'d in juvenem filiam sublatum fuerafc,
non aggressuras, ad & retrabit.
6 Quum jam in medio cpfcgressu, semiperfecto opere, amorem in
puellam pater impJdverat, ambo discedentes seminis paulum
in terrae superficte in saororum sede effusum emiserunt.
7 Quum pater suam filiam adiverat, cum ek congressus suum
semen supra ferram effudit. Turn Dii benigni precem,
• (brabma) progenuerunt, et Vastoshpatim, legum sacrarum
custodem, formaverunt.
8 Ille tauro similis spumam in certamine jactavit; tunc discedens
pusillanimis hue profectus est. Quasi dextro pede claudus
processit, “ inutiles fuerunt illi mei complexus,” ita locutus.
9 * The fire, burning the people, does not approach quickly (by
day): the naked ( Rdkshasas approach) not Agni by night;
the giver of fuel, and the giver of food, he, the upholder
(of the rite), is born, overcoming enemies by his might.’
The whole passage is difficult and obscure, and stanza 9 is unintelligible.
With regard to the myth of Praj&pati and. his daughter, Prof. Max Mullol'
gays:—‘When Kum&rila is hard pressed by his opponents about the immoral¬
ities of his gods, he answers with all the freedom of a comparative my-
thologist: “ It is fabled that Praj£pati, the Lord of Creation, did violence to
his daughter. But what does it mean ? Praj&pati, the Lord of Creation, is
a name of the sun, and he is called so, because he protects all creatures.
His daughter Ushas is the dawn. And when it is said that he was in love
with her, this only means that, at sunrise, the sun runs after the dawn, the
dawn being at the same tame called the daughter of the sun, because she
rises when he approaches *’/—History of Anc. Sans. Literature , pp. 529, 530.
See Muir, 0. S. Texts , IV. pp. 46, 47, where stanzas 4—7 are translated.
7 Vastoshpatim: V&stoshpati, the guardian of the house ; t the lord of the
hearth (of sacrifice)/—Wilson. The word may be in apposition with br&lma,
prayer.
9 The fire; according to S&yana, Rdkshasas who consume like fire.
APPENDIX.
612
Page 548, Hymn CVT.
I borrow Wilsons translation of the omitted stanzas.
5 * You are like two pleasantly moving well-fed (hills) like Mitra
and Varuna, the two bestowers of felicity, veracious, pos¬
sessors of infinite wealth, happy, like two horses plump with
fodder, abiding in the firmament, like two rams (are you) to
be nourished with sacrificial food, to be cherished (with
oblations).
6 4 You are like two mad elephants bending their forequarters
and smiting the foe, like the two sous of Nitosa destroying
(foes), and cherishing (friend^); you are bright as two water-
born (jewels), do you, who areviotorious, (reader) my decay-*
ing mortal body free from decay. f ,
7 'Fierce (Aawins), like two powerful (heroes), you enable this
moving, perishable mortal (frame) to cross over to the ob¬
jects (of its destination) as ,over winter; extremely strong,
like the Ribhus, your chariot attained its destination swift, :
as the wind, it pervaded (everywhere), it dispensed riches. *.■;
8 *- With your bellies fqll of the Soma , like two saucepans, preserv- r i
ers of wealth, destroyers of enemies, (you are) armed with ;
hatchets, moving like two flying (birds) with*forms like the
moon, attaining success through the mind, like two laudable ,H .j
beings, (you are) approaching (the sacrifice)/
Page 598, Hymn CLXIL
May Agni, yielding to our prayer, the Rakshas-slayer, drive
away
The malady of evil name that hath beset thy labouring womb.
2 Agui, concurring in the prayer, drive off the eater of thy flesh,
The malady of evil name that hath attacked thy babe and
wombj
3 That which destroys the* sinking germ, the settled, moving : >
embryo,
That which will kill the babe at birth,—even this will we drive
far away.
4 That which divides thy legs that it may lie between the mar¬
ried pair, .
That penetrates and licks thy side,—even this will we extern ^
' ruinate. ’
* The subject is the Prevention of Abortion. The ftishi is KaksbohA (Slay er :
of Rakehasas), sou of Br&hm&. , ^ » . V
Stanzas 1, 2 are directed against diseases, and. 3—6 against evil-Bpirite which !
attack women who are about to become mothers. , J/
APPENDIX.
613
5 What rests by thee in borrowed form of brother, lover, or of lord,
And would destroy thy progeny,—even this will we exterminate.
6 That which through sleep or darkness hath deceived thee and
lies down by thee,
And will destroy thy progeny,—even this will we exterminate.
Page 598, Hymn CLXIII.
Prom both thy nostrils, from thine eyes, from both thine ears
and from thy chin,
Forth from thy head and brain and tongue I drive thy malady
away.
2 From the neck-tendons and the neck, from the breast-bones
and from the spine, *
From shoulders, upper, lower arms, I drive thy malady away.
3 From viscera and all within, forth from the rectum, from the
heart,
* From kidneys, liver, and from spleen, I drive thy malady away.
4 From thighs, from knee-caps, and from heels, and from the
forepart of the feet,
From hips, from stomach, and from groin, I drive thy malady
away.
5 From what is voided from within, and from thy hair, and from
thy nails,
From all thyself from top to toe, I drive thy malady away.
6 From every member, every hair, disease that comes in everyjoint,
From* all thyself, from top to toe, I drive thy malady away.
Page 607, Hymn CLXXXIY.
May Yishfm form and mould the womb, may Tvashtar duly
shape the forms,
Prajapati infuse the stream, and Dhatar lay the germ for thee. '
2 0 Sinivali, set the germ, set thou the germ, Sarasvati:
May the Twain Gods bestow the germ, the Asvins crowned
with lotuses.
3 That which the Asvins Twain rub forth with the attrition-
r sticks of gold,—
! That germ of thine we invocate, that in the tenth month thou
k . mayst bear.
The deity or subject is the cure of Yakshma or phthisis or consumption.
' 2 Sinlvftli: a lunar Goddess, who aids the birth of children. Cp. II, 32, 6.
Yerses 1 and 2 are incorporated in Atharva-veda, Y. 25, which is a charm
to accompany the Garbh&dh&na ceremony to ensure or facilitate and bless
conception.
PAfrCIKA I
The Soma Sacrifice
ADHYAYA I
, The Consecration Sacrifice.
i. 1. Agni 1 is the lowest * of the gods, Visnu the highest; between them
are all the other deities. A cake to Agni and Visnu on eleven potsherds they
offer in connexion with the consecration ; verily thus they offer it without
omission to all the deities. All the deities are Agni; all the deities are
Visnu; Agni and Visnu are the two terminal forms of the sacrifice. In that
they offer the cake to Agni and Visnu, verily thus at the ends they prosper
as regards the gods. 3 They say ‘ In that the cake is on eleven potsherds,
and Agni and Visnu are two, what is the arrangement here for the two,
what the division ? 1 That for Agni is on eight potsherds; the Gayatrl has
eight syllables; the metre of Agni is the GayatrL That for Visnu is on three
potsherds, for thrice did Visnu stride across this. This is the arrangement
here for the two, this the division. A pap in ghee should he offer, who
considers himself unsupported; in this (earth) does he not find support who
does not find support. Ghee is the milk of the woman, the rice grains that
of the man; that is a pairing; with a pairing verily thus does he propagate
him with offspring and cattle, for generation; he is propagated with offspring
and with cattle who knows thus. He has grasped the sacrifice, he has
grasped the deities, who offers the new and full moon sacrifices. Having
sacrificed with the new moon or full moon oblation he should consecrate
1 AB. i. 1-6, corresponding to KB. vii. 1-4, secondarily correspond with the position
deals with the consecration sacrifice which of the gods at the sacrifice. Both sides
according to different authorities pre- of the relation are dearly present to the
cedes or follows the consecration proper. Br&hmana. Cf. RV. iv. 1. 5; fB. iii. 1.
For the ritual see A£S. iv. 2. 1-8 ; 99 S. 8.1; v. 2. 8. 6; KB. vii. 2; TS. v. 6. 1.4
v.8.1-9; Caland and Henry, L'Agnittama, cited by Aufrecht, who, for Agni as all
pp. 15, 16. other gods, cites TS. vi. 2. 2. 6; TB. iii.
2 S&yana refers these terms to the place of 2.8. 10.
the deities in the litanies of the Agni- * In Haug , s view the sense of rdh with acc. is
stoma, the Ajya £astra being addressed ‘make to prosper’, rather than ‘satisfy ’
to Agni, and the last £astra, the Agni- as taken in BR., or ‘worship’, as in
maruta, containing a verse to Visnu, Sftyana’s paricaranH. Rather the aocusa-
while Haug insists that the terms are of tive is one of reference; see Keith,
looality in the universe, and hence only Tatitiriya Samkitd, p. 100, n. 8.
i. 1-]
The Soma Sacrifice
[108
himself in the same oblation, the same strew; this is one consecration. 4
Seventeen 5 kindling verses should he recite ; Prajapati is seventeenfold;
the months are twelve, the seasons five through the union of winter and
the cool season 9 ; so great is the year; Prajapati is the year. With these
(verses) which abide in Prajapati does he prosper who knows thus.
i. 2. The sacrifice went away from the gods; it they sought to start up
with offerings ; in that they sought to start it up with offerings that is why
offerings have their name. They found it; he prospers having found the
sacrifice who knows thus. The libations (ahuti) are callings by name, for
by them the sacrificer calls to the gods; that is why libations have their
name. Ways 1 (uti) rather are they called by which the gods come to the call
of the sacrificer; paths and passages are ways; verily thus are they the
roads to heaven of the sacrificer. They say, ‘ Since another pours the libation,
then why do they style Hotr him who recites (the invitatory verses) and
says the offering verses 1 * In that he here according to their portion invites
the deities, (saying 2 ) * Bring hither N. N., bring hither N. N7, that is why
the Hotr has the name. A Hotr becomes he, a Hotr they call him who
knows thus.
i. 8. Him whom they consecrate the priests make into an embryo again.
With waters they sprinkle; the waters are seed; verily having made him
possessed of seed they consecrate him. With fresh butter they anoint; to
the gods appertains melted butter, to men fragrant ghee, slightly melted
butter to the fathers, fresh butter to embryos. 1 In that they anoint with
fresh butter, verily thus they make him successful with his own portion.
They anoint him completely; ointment is the brilliance in the eyes; verily
thus having made him possessed of brilliance they consecrate him. With
twenty-one handfuls of Darbha they purify him; verily thus purified and
pure they consecrate him. They conduct hi m to the hut of the consecrated;
the hut of the consecrated is the womb of the consecrated; verily thus they
conduct him to his own womb; therefore (in and) from a firm womb he
stands and moves; therefore (in and) from a firm womb embryos are placed
and grow forth. Therefore the sun should not rise or set on the consecrated
4 The rule is laid down by A$S. iv. 1.1 that
the new and full moon sacrifices should
precede the Agrayana, the Nirfighapafu,
the C&turm&syas, and the Soma sacrifice,
but he admits (iv. 1.2) that the reverse
order was possible and the other Siitras
leave the order undecided. The sacrifice
here laid down for the oonseoration is in
fact a mere variant of the full moon rite.
* i. e. the usual fifteen, A£S. i. 2. 7, and two
Dh&yy&s, iv. 2. 1. On the other hand,
fifteen only are prescribed in ▼. 8* 8
and in KB.
6 Cf. Macdonell and Keith, Vedic Index , i. 110,
111 .
1 As Aufreoht points out, this derivation is
not intended as grammatically correct.
1 See A$S. i. 2. 6 ; 9fS. i. 4. 22 eeq.
i.8. 1 Cf.TS.vi. 1.1.4; 9B.iii 1.8.8; andfor
*§ 9 and 10,11, 15 and 16,19, of. TS. vi.
1. 2. 1; 2.6.6; 1. 8. 2; 4.8; L6vi, La
doctrine du sacrifice, pp. 108-105.
109 ] The Consecration Sacrifice [— i. 4
elsewhere than in the hut of the consecrated, nor should they call out to him.
With a garment they cover him; the garment is the caul of the consecrated;
verily thus they cover him with a caul. Above that is the black antelope
skin; the placenta is above the caul; verily thus they cover him with the
placenta. He closes his hands 2 ; verily closing its hands the embryo lies
within; with closed hands the child is born. In that he closes his hands,
verily thus he clasps in his hands the sacrifice and all the deities. They say,
* There is no competing pressing 3 for him who is first consecrated; the
sacrifice is grasped by him, the deities are grasped; no misfortune is his as
there is of him who is not consecrated first.’ Having loosened the black
antelope skin, he descends to the final bath; therefore embryos are born
freed from the placenta; with the garment he descends; therefore a child
is bom with a caul.
i. 4. ‘ Thou, O Agni, art extending ’ and * O Soma, thy wondrous ’ should
he recite as invitatory verses 1 for the butter portions for him who previously
has not sacrificed; 4 with thee they extend the sacrifice ’ (he says 2 ); verily
thus for him he extends the sacrifice. 4 Agni with ancient thought ’ and
‘ O Soma, with verses thee ’ (he should use 8 ) for him who has sacrificed
before; in the word ‘ ancient ’ he refers to the former offering. This is not to
be regarded. 4 May Agni slay the foe ’ and 4 Thou, O Soma, art very lord ’
(these should he recite and) make (the butter portions) contain a reference
to the slaying of Vrtra. 4 Vrtra he slays to whom the sacrifice condescends;
therefore should they be made to contain a reference to the slaying of Vrtra.
c Agni the head, the first of the deities’ and 4 With Agni, O Visnu, the
highest great penance ’ are the invitatory and offering verses of the oblation
for Agni and Visnu 6 ; they are perfect in form as being addressed to Agni
and Visnu; that in the sacrifice is perfect which is perfect in form, that
rite which as it is performed the verse describes. Agni and Visnu are the
guardians of consecration of the gods ; they are lords of the consecration;
in that the oblation is for Agni and Visnu, (it is because they desire 6 ) 4 May
those who are the lords of the consecration, being delighted, confer con¬
secration, may those who consecrate consecrate.’ They are Tristubh verses,
to secure power.
* See Ap?S. xi. 18. 7.
9 i. e. a sacrifice instituted at the same
time and place by another sacrificer;
a mountain or stream constitutes a suffi¬
cient local differentiation; see AfS. vi.
6 . 11 .
1 RV. y. 18. 4 and i. 91. 9. These are the
mdwmtau which are used in the ordinary
Isti; see KB. i. 1; ggs. ii. 2. 18.
9 RV. v. 18. 4 e.
9 RV. viii. 44. 12 and i. 91. 11
4 RV. vi. 16. 84 and i. 91. 5.
9 Not in RV. and therefore given in full in
AgS. iv. 2. 8.
6 The correct sense of the use of iti is realized
by S&yana; it is very common in the
AB. and KB., especially the latter, but
is normally disregarded by Haug.
[110
i. 5 —] The Soma Sacrifice
i. 5. Gayatri verses 1 should he use as the invitatory and offering verses of
the Svistakrt, who desires brilliance or splendour; the G&yatri is brilliance
and splendour; brilliant and resplendent does he become who knowing thus
uses Gayatri verses. Usnih verses 8 should he use who desires life; the
Usnih is life; he lives all his days who knowing thus uses Usnih verses.
Anustubh verses 8 should he use who desires the heaven; of two Anustubhs
there are sixty-four syllables; three worlds each twenty-onefold are there
stretching upwards; with twenty-one (verses) each he mounts these worlds;
with the sixty-fourth he finds support in the world of heaven; support he
finds who knowing thus uses Anustubh verses. Brhatl verses 4 should he
use who desires prosperity and glory; the Brhatl is prosperity and glory
among the metres; verily prosperity and glory he places in himself who
knowing thus uses Brhatl verses. Pankti verses 6 should he use who desires
the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to
him who knowing thus uses Pankti verses. Tristubh verses® should he
use who desires strength; the Tristubh is force, power, and strength;
possessed of force, power, and strength does he become who knowing thus
uses Tristubh verses. Jagati verses 7 should he use who desires cattle;
cattle are connected with the Jagati; he becomes possessed of cattle who
knowing thus uses Jagati verses. Viraj verses 8 should he use who desires
proper food; the Viraj is food; therefore he who here has most food is most
glorious in the world; that is why the Viraj has its name (the glorious).
Glorious among his own is he, best of his own does he become who knows
thus.
i. 6. Now the Viraj is a metre of five strengths; in that it has three Padas,
it is the Usnih and Gayatri; in that its Padas have eleven syllables, it is the
Tristubh; in that it has thirty-three syllables, it is the Anustubh, for metres
are not different by reason of one syllable, nor yet by two; in that it is the
Viraj, that is its fifth (strength). The strength of all the metres he wins,
the strength of all the metres he attains, unity with and identity of form
and world with all the metres he attains, an eater of food, a lord of food
he becomes, with his offspring he attains proper food, who knowing thus
uses Viraj verses. Therefore should Viraj verses 8 be used, namely 4 Kindled,
O Agni * and ‘ These, O Agni \ The consecration is holy order, the consecra¬
tion is truth; therefore by one who is consecrated should truth alone be
spoken. Bather they say, 4 What man ought to speak all truth; the gods are
1 RV. iii. 11. 2 and 1. For samyQjpe see A£S. B BY. v. 6. 1 and 2.
ii. 1. 21. The term ia not uaed in 99 s - 6 BY. L 95. 1 and 2.
* RV. i. 79. 4 and 5. 7 RV. v. 11. 1 and 2.
* RV. i. 45.1 and 2. • RV. vii. 1. 8 and 18.
« RV. vii. 16. 1 and 8.
Ill] The Introductory Sacrifice [—i. 7
of troth compact, 1 but men of untruth compact.’ He should speak with
(the word *) 4 discerning *; 4 the discerning is the eye, for by it he sees dis¬
tinctly ’ (they say). Now the eye is truth deposited among men; therefore
to him who narrates they say, * Hast thou seen ? * If he replies 4 1 have
seen *, then him they believe. But if a man himself sees, he believes not
even many others. Therefore should he speak with (the word) * dis¬
cerning ’; his speech is uttered as essentially true. 8
ADHYAYA II
The Introductory Sacrifice .
i. 7 (ii. 1). In 1 that there is the introductory (sacrifice), thereby they
advance to the world of heaven; that is why the introductory (sacrifice:
Prayanlya) has its name (advancing). The introductory (sacrifice) is
expiration, the concluding (sacrifice) is out-breathing, the Hotr is common,
for expiration and out-breathing are common, for the arrangement of the
breaths, for the discrimination of the breaths. The sacrifice went away from
the gods; the gods could do nothing, they could not discern it. They said to
Aditi, 4 Through thee let us discern the sacrifice.’ She said, ( So be it, but let
me choose a boon from you.’ 4 Choose ’ (they replied). This boon she choose,
4 Let the sacrifices begin from me and end with me.’ 4 So be it’ (they
replied). Therefore there is a pap to Aditi as introductory (offering),
(a pap) to Aditi as concluding (offering), for as a boon by her was this
chosen. Moreover she chose this boon, 4 Through me shall ye know the
eastern quarter, through Agni the southern, through Soma the western,
through Savitr the northern.’ He says the offering verse for Pathya 2 ; in
that he says the offering verse for Pathya, therefore does yonder '(sun)
arise in the east and set in the west, for it follows Pathya. He says the
offering verse for Agni 3 ; in that he says the offering verse for Agni, there¬
fore from the south the plants come first ripe, for the plants are connected
with Agni. He says the offering verse for Soma 4 ; in that he says the
1 Cf. 9B. i 1. 1. 4: satyam eva deed anrtam
manufydh.
9 The point is that he is to add in his addresses
the word vicaksana to the proper name
or (aocording to Ap$S. x. 12. 7,8) oomasita
in the case of a Brahman. The passage is
borrowed in GB. vii. 28.
1 So S&yana; the compound o&n be reduced
into satyd uttard, the rest of his speech is
made true by using vicakfana. For the
superiority of sight to hearing cf. TB. i.
1. 4. 2 ; 9B. i. 8.1.27; below AB. ii. 40.
i.7. 1 AB. i. 7-11 contains the introductory
sacrifice as in KB. vii. 5-9; for the ritual
see A9S.iv. 8.1-8; 99 s * Y - &• 1-7; Caland
and Henry, L'Agniitoma, pp. 28, 29. For
§$ 2 and 8 cf. KB. vii. 5, 6, 8 ; for f 8
TS. vi. 1. 5.1; MS. iii. 7. 1; 9 B. iii. 2.8.
1 *09. ; L4vi, La doctrine du sacrifice, pp. 49,
50.
* BV. x. 68.15 and 16 are the verses used at
the sacrifice.
9 BV. i. 189.1; x. 2. 8. The use of dyanti sug¬
gests rice brought north from S. India.
4 BV. i. 91. 1 and 4.
i. 7—] The Soma Sacmjice [112
offering verse for Soma therefore westward flow many rivers, for the waters
are connected with Soma. He says the offering verse for Savitr 5 ; in that
he says the offering verse for Savitr, therefore on the north-west he that
blows blows most, for he blows instigated by Savitr. For Aditi 6 last he
says the offering verse; in that he says the offering verse for Aditi last,
therefore yonder (sky) wets this (earth) with rain and snuffs it up. For
five deities does he say the offering verses; the sacrifice is fivefold; all
the regions are in order, the sacrifice also is in order, for that people is (all)
in order, where there is a Hotr knowing thus.
i. 8 (ii. 2). He who desires brilliance and splendour should turn towards
the east with the libations of the fore-offerings; the eastern quarter is
brilliance and splendour; brilliant and resplendent does he become who
knowing thus goes to the east. He who desires proper food should
turn towards the south with the libations of the fore-offerings; Agni
is eater of food and lord of food; he becomes an eater of food, a lord
of food, with his offspring he attains proper food who knowing thus
turns to the south. He who desires cattle should turn west with the
libations of the fore-offerings; the waters are cattle; he becomes possessed
of cattle who knowing thus turns west. He who desires the drinking
of Soma should turn north with the libations of the fore-offerings; Soma
the king is in the north; he obtains the drinking of Soma who knowing
thus turns north; the upward region is heavenly; in all the quarters
he prospers. These worlds are turned towards one another 1 ; turned towards
him these worlds shine for prosperity for him who knows thus. For Pathya
he says the offering verse; in that he says the offering verse for Pathya,
verily thus ab the beginning of the sacrifice he gathers speech together.
Agni and Soma are expiration and inspiration, Savitr (serves) for instiga¬
tion, Aditi for support. Verily for Pathya he says the offering verse ; in that
he says the offering verse for Pathya, verily thus with speech he leads the
sacrifice to the path. Agni and Soma are the eyes; Savitr (serves) for
instigation, Aditi for support. By the eye the gods discerned the sacri¬
fice; by the eye that is discerned which cannot be discerned; therefore
even after wandering in confusion, when a man perceives with the eye
immediately, 2 then he discerns indeed. In that the gods discerned the
sacrifice, in this (earth) they discerned, in it they gathered together; from 3
it is the sacrifice extended, from it is it performed, from it is it gathered
* RV. x. 82. 7 and 9. which agrees generally with kmdpi ycUna -
0 RV. x. 63. 10 and the verse mahim u tu, AV. vifetena.
vii. 6. 2. • S&yana has the loc. as the explanation ; so
1 The sense is uncertain; S&yana has svocita- Haug, but abl. or dat. alone can be
bhogaprada, Haug * linked together ’. meant.
2 Anufthya is rendered 4 successively * by Haug,
113] The Introductory Sacrifice f—i. 10
together, for Aditi is this (earth). Thus he says the offering verse for Aditi
last; in that he says the offering verse for Aditi last, it is for the discern¬
ment of the sacrifice, for the revealing of the world of heaven.
i. 9 (ii. 8). 4 The subjects of the gods should be brought into order, 1 they
say; 4 as they are brought into order, the subjects of men come into order/
All the subjects come into order, the sacrifice comes into order also, (all) is
in order for that people where there is a Hotr knowing thus. He recites, 1
4 Prosperity to us in the ways, in the deserts,
Prosperity in the waters, in the abode which hath the light,
Prosperity to us in the wombs that bear children,
Prosperity for wealth do ye, 0 Maruts, bestow/
The Maruts are the subjects of the gods; verily thus at the beginning of
the sacrifice he brings them into order. 4 With all the metres should he say
the offering verse/ they say; having sacrificed with all the metres, the gods
conquered the world of heaven; verily thus the sacrificer having sacrificed
with all the metres conquers the world of heaven. 4 Prosperity to us in the
ways, in the deserts' and 4 The highest safety in the way * are the Tristubh
verses for Pathya Svasti. 2 4 O Agni, lead us by a fair path to wealth * and
4 We have come to the path of the gods * are the Tristubh verses for Agni. 3
4 Thou, O Soma, skilled in thought ’ and 4 Thine abodes in the sky, on the
earth 9 are the Tristubh verses for Soma. 4 4 The god of all, the lord of the
good * and 4 Who all these beings * are the Gayatri verses for Savitr. 5 4 The
good protector, the earth, sky unequalled * and 4 The great one, the mother
of those of good vows * are the Jagatl verses for Aditi. 6 These are all the
metres, Gayatri, Tristubh, and Jagatl, the others are dependent (on them),
for these are used most prominently in the sacrifice. By means of these
metres the sacrificer has sacrificed with all metres, who knows thus.
i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the
words 14 forward *, 4 lead 4 path *, and 4 prosperity'; having sacrificed with
them the gods won the world of heaven; verily thus also the sacrificer
having sacrificed with them wins the world of heaven. In them there
is the line, 4 Prosperity for wealth do ye, O Maruts, bestow *; the Maruts,
as subjects of the gods, 2 occupy the atmosphere; whoever without notifica¬
tion to them goes to the world of heaven they are likely to obstruct him or to
crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts,
bestow/ he announces the sacrificer to the Maruts the subjects of the gods;
* RV. x. 68.16.
* RV. x. 68. 16 and 16.
> RV. i. 189. 1 and x. 2. 8.
« RV. i. 91. 1 and 4.
* RV. ▼. 82. 7 and 9.
15 [h.o.s. se]
• RV. x. 68. 10 and AV. vii. 6. 2.
i. 10. 1 The word nttr occurs only in the form
noya, but the way of denoting roots Yariea
greatly in AB. and KB.; cf. p. 80.
* Cf. KB. vii. 8; TS. vi. 1. 6. 8.
i. lo—]
[114
The Soma Sacrifice
the Maruts, the subjects of the gods, do not obstruct him as he goes to the
world of heaven, nor do they crush him. Prosperously they speed him to the
world of heaven who knows thus. The invitatory and offering verses of the
oblation for Svistakrt should be the two Yir&j 8 verses of thirty-three syllables,
' May Agni here be above the other Agnis ’ and ‘ The Agni who guardeth
from the foe’. Having sacrificed with the two Viraj verses, the gods won the
world of heaven; verily thus also the sacrificer having sacrificed with two
Viraj verses wins the world of heaven. They are of thirty-three syllables;
the gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas,
Praj&pati, and the vasat call. Thus at the very beginning of the sacrifice
he makes the deities sharers in the syllables; verily thus syllable by
syllable he delights a deity; verily thus by a vessel for the gods he
gladdens the deities.
i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the
fore-offerings but without the after-offerings ’ they say; 1 ' in that there are
after-offerings in the introductory (sacrifice), there is deficiency as it were,
and delay as it were.’ That is not to be regarded. It should be performed
with the fore-offerings and also with the after-offerings; 8 the fore-offerings
are the breaths, the after-offerings offepring; if he were to omit the fore¬
offerings he would omit the breaths of the sacrificer; if he were to omit the
after-offerings, he would omit the ofispring of the sacrificer; therefore should
it be performed with the fore-offerings and also with the after-offerings.
He should not perform the joint sacrifices for the wives (with the gods),
nor should he offer with the concluding Vajus. By so much is the sacrifice
incomplete. He should preserve the scrapings of the introductory (sacrifice)
and mingle them with the concluding (sacrifice), for the continuity of the
sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which
he throws the introductory (sacrifice) into that he should throw the con¬
cluding (sacrifice). By so much the sacrifice becomes continuous and without
a breach. ‘ Thereby they prosper in yonder world, not in this,’ they say, ‘ in
that it is introductory (advancing); as introductory they offer, as intro¬
ductory they proceed; verily the sacrificers advance away from this world.’
In ignorance verily they say thus. He should intertwine the invitatory
and the offering verses; the invitatory verses of the introductory (sacrifice)
he should make the offering verses of the concluding (sacrifice); the invita¬
tory verses of the concluding (sacrifice) he should make the offering verses
of the introductory (sacrifice). Thus he intertwines for success in both
worlds, for support in both worlds; in both worlds is he successful, in
• RV. vii. 1.14 and 15.
1 For this discussion see TS. vi. 1. 5. 8 .
* For the former see A£S. j, 6 . 5 sag.; ffS* i-
6.16 # 09 .; for the latter A£S. i. 8 .7;
i. 12 . 18 teq.
115 ]
The Buying of the Soma [—i. 13
both worlds he finds support. He finds support who knows thus. There
is a pap for Aditi at the introductory, and one for Aditi at the concluding
(sacrifice), for the support of the sacrifice, for the tying of the knots of the
sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to
say, one ties the knots at both ends of a rope to prevent slipping, so at
both ends of the sacrifice he ties knots to prevent slipping, in that there is
a pap for Aditi at the introductory and also one for Aditi at the concluding
sacrifice. With Pathya Svasti hence they advance, in Pathya Svasti they
end; prosperously hence they advance, prosperously they end.
ADHYAYA III
The Buying of the Soma
i. 12 (iii. 1). In 1 the eastern quarter the gods bought Soma the king;
therefore in the eastern quarter is he bought. Him from the thirteenth
month they bought; therefore the thirteenth month is not known; the
Soma seller is not known, for the Soma seller is evil. The strengths and
powers of him when bought and going towards men went away to the
quarters; them they sought to win with one verse; they could not win
them; them with two, with three, with four, with five, with six, with seven
they could not win; with eight they won, with eight they obtained; that
is why eight has its name. Whatever he desires he attains who knows
thus. Therefore in these rites eight (verses) each are repeated, to win
powers and strengths.
i. 13 (iii. 2). * For Soma when bought and being brought forward, do thou
say the invitatory verse * the Adhvaryu says. * From good to better do
thou come forward * he says; 1 this world is good; than it yonder world
is better; verily thus he causes the sacrifice? to go to the world of heaven.
‘Let Brhaspati be thy harbinger’ (he says); Brhaspati is the holy power;
verily thus he makes the holy power precede him; what has the holy power
come to no harm. ‘ Do thou stay on the chosen spot of earth ’ (he says). The
chosen spot of earth is the place of sacrifice to the gods; verily thus he settles
him on the chosen spot of earth. ‘ Do thou drive afar the foes, with all
powers ’ (he says); verily thus he drives away the evil rival who hates him,
and brings him low. ‘ O Soma, thy wondrous ’ this triplet to Soma* in Gayatri
1 AB. i. 12-14, like KB. yii. 10, treats briefly form as here in the Yajus recension is also
of the ceremony of carrying forward the found at AY. vii. 8. 1 with the bad
Soma when bought. For the ritual see variants aihemdm asyd fdtrum and sdrva-
AfS. iv. 4. 1-8 ; 9£S. v. 6 . 1-8 ; Caland vfram. For $ 1 cf. KB. vii. 10.
and Henry, L'Agnutonuij pp. 50, 51. 1 BV. i. 91. 9-11.
i. 18. 1 This verse which is found in the same
[116
L is—] The Soma Sacrifice
he reeites when Soma the king is being brought forward; verily thus with
his own deity, his own metre he makes him successful. * All rejoice in the
glory that hath come ’ he recites; 3 Soma the king is glory; every one
rejoices in his being bought, both he who is to gain something in the
sacrifice and he who is not. ‘The comrades in the comrade strong in
the assembly, (he says); Soma the king is the comrade, strong in the
assembly, of the Brahmans. ‘Saving from sin 9 (he says); he indeed is
a saviour from sin. He who is successful, he who attains pre-eminence,
becomes sinful; therefore they say, 4 ‘ Do not recite, do not proceed; let
them not have sin to requite/ ‘ Winner of nourishment 9 (he says); nourish¬
ment is food; nourishment is the sacrificial fee; thereby he wins it; verily
thus he makes him a winner of food. ‘Ready is he for manly force 9
(he says); manly force is power and strength; manly force is not lost by
him up to old age who knows thus. ‘ The god hath come 9 (he says 5 ), for
he has come now; ‘ With the seasons may he prosper the dwelling 9 (he says).
The seasons are the royal brothers of Soma the king, as of a man; verily
thus with that he causes him to come. ‘ May Savitr bestow upon us fair
progeny and sap 9 this benediction he invokes. ‘ May he quicken us with
nights and days 9 (he says); the days are days, the nights are nights; verily
then for him with the days and the nights he invokes this benediction.
‘ Wealth with offspring may he accord to us 9 this benediction he invokes.
‘ Thine abodes which they worship with oblation 9 he recites; 6 ‘ All these of
thine be encompassing the sacrifice; conferring wealth, accomplishing with
good heroes 9 (he says); verily thus he says ‘ Be thou a conferrer of cattle
on us and an accomplisher. 9 ‘ Slayer of heroes, O Soma, go forward to the
doors 9 (he says); the doors are the house; the house of the sacrificer is
afraid of Soma the king as he advances; in that he recites this (verse),
verily thus he calms him; he calmed injures not his offspring or cattle.
•This prayer of thy suppliant, O god 9 , with (this verse) to Varuna he
concludes; so long as he is tied up, Varuna is his deity, so long as he
proceeds to the closed places; verily thus with his own deity, his own
metre, he makes him successful ‘ Of thy suppliant, O god 9 (he says 7 ); he
who sacrifices is a suppliant. ‘Insight and skill, O Varuna, do thou
quicken 9 (he says); verily thus he says, ‘Do thou, O Varuna, quicken
strength and knowledge. 9 ‘Let us mount that ship fair crossing by
* BV. x. 71. 10. great prosperity danger of sin is near at
4 Hie version of S&yana takes md pracdrth as hand.
addressed to the Adhvaryu and yMayan 5 Agon is taken as past by the Br&hmaiia,
as pr&pnuvaniahi but this seems unduly to though S&yana renders it as imperative,
minimize ydiayan. The idea is that in too The verse is BY. iv. 58. 7.
• BV. i. 91. 19. t BV. viii. 42. 8.
117] The Buying of the Soma [ —i. 14
which we may pass over all evils ’ (he says); the ship fair crossing is the
sacrifice; the ship fair crossing is the black antelope skin; the ship fair
crossing is speech; verily thus having mounted upon speech with it he
crosses over to the world of heaven. These he recites eight in number,
perfect in form; that in the sacrifice is perfect which is perfect in form,
that rite which as it is performed the verse describes. Of them he recites
the first thrice, the last thrice; they make up twelve; the year has twelve
months; Prajapati is the year; verily with those whose abode is Prajapati
he prospers who knows thus. Thrice he recites the first, thrice the last;
verily thus he ties the ends of the sacrifice, for firmness, for might, to
prevent slipping. 8
i. 14 (iii. 3). One of the two oxen should be yoked, 1 the other unloosened;
then they should take down the king; if they were to take down when both
were unloosed, they would make the king have the fathers as his deity;
if when yoked, lack of peace and rest would come on offspring ; offspring
would scatter. The ox which is unyoked is the symbol of offspring who
sit in the house; the yoked one is that of those on a journey. Those who
take down when one is yoked and one unyoked, produce both peace and
rest. The gods and the Asuras strove for these worlds; they contended for
this eastern quarter; the Asuras conquered them thence; they contended for
the southern quarter; the Asuras conquered them thence; they contended
for the western quarter; the Asuras conquered them thence; they con¬
tended for the northern quarter; the Asuras conquered them thence. They
contended for the north-eastern quarter; they were not conquered thence.
This is the unconquered quarter; therefore in this quarter one should strive
or cause striving; 2 for he has power to dispose of debts. The gods said,
1 Through our lack of a king they conquer us; let us make a king.’ * Be it
so ’ (they said). They made Soma king; with Soma as king they conquered
all the quarters. He who sacrifices has Soma as king. While (the cart)
stands facing east, they place on (the Soma); thereby he conquers the
eastern quarter; him they carry round to the south; thereby he conquers
the southern quarter; him they turn round to the west; thereby he
conquers the western quarter; him they take down from (the cart) facing
north; thereby he conquers the northern quarter. By Soma the king he
conquers all the quarters who knows thus.
• Cf. TS. ii. 6. 7.1. See Caland and Henry, L'Agniftoma,
1 Cf. TS. vi. 2.1.1; MS. iii. 7. 9 ; £B. iii 4. p. 64.
1. 4 disagrees with TS., MS., and AB. * The sense of yat is probably no more definite
than this.
i . 16 —]
[118
The Soma Sacrifice
The Gvcst Reception of Soma
i. 15 (iii. 4). The 1 oblation of the guest reception is offered, when Soma
the king has come; Soma the king comes to the house of the sacrificer; to
him this oblation of the guest reception is offered; that is why the guest
reception has its name. It is offered on nine potsherds; the breaths are
nine; (it serves) to arrange the breaths, to recognize the breaths. It is for
Visnu; the sacrifice is Visnu; verily thus with his own deity, his own metre,
he makes him successful. All the metres and the Prsthas follow Soma the
king when bought. As many as follow Soma the king, to all these is the
guest reception performed. They kindle the fire, when Soma the king has
come. Just as in the world when a human king has come, or another
deserving person, they slay an ox or a cow that miscarries; so for him they
slay in that they kindle the fire, for Agni is the victim of the gods.
i. 16 (iii. 5). ‘ Recite for Agni being kindled * the Adhvaryu says; * To
thee, O god Savitr,* (this verse) to Savitr he recites. They say ‘ Since it is
for Agni being kindled that he recites by order, then why does he recite
(a verse 1 ) to Savitr?* Savitr is lord of instigations; verily thus on the
instigation of Savitr they kindle him; therefore he recites (a verse) to
Savitr. ‘ May the two great ones, sky and earth, for us,* (this verse) to sky
and earth * he recites; they say,‘ Since it is for Agni being kindled that he
recites by order, then why does he recite (this verse) to sky and earth ? *
By means of sky and earth him when bom the gods grasped; by these two
even to-day is he grasped; therefore he recites (this verse) to sky and earth.
‘ Thee, O Agni, from the lotus * this triad in Gayatrl to Agni 3 he recites when
the fire is being kindled; verily thus with his own deity, his own metre he
makes him successful. * Atharvan kindled forth ’ is perfect in form; that
in the sacrifice is perfect which is perfect in form, that rite which as it is
performed the verse describes. If he is not bom, if he is long in being
bom, then should be repeated Gayatrl verses, 4 Raksas slaying, namely,
‘ O Agni strike down the foe * for the smiting away of the Raksases. The
Raksases seize them when he is not bom and is long in being bom. If he
is bom when one only has been recited, or when two, then he should recite
an appropriate (verse 6 ) containing (the word) ‘ bom ’, * Let men say * for him
when bom. That which in the sacrifice is appropriate is perfect. * Whom
with the hand like a quoit ’ (he says 8 ), for with the hands they kindle him.
1 AB. i. 16-18 describe the guest reception vi. 8. 6 . 8 ; for $ 2 KB. viii. 1.
of Soma; ot KB. yiiL 1 and 2. For the * BY. hr. 66. 1.
ritual see A£S. iv. 6; <}<&. v. 7. For » BY. vi. 16.18-16.
$ 2 of. TS. vi. 2.1. 2. See also Caland 4 BY. x. 168.
and Henry, L’Agnittoma, pp. 68, 67-60. • BY. i. 74. 8.
i. 16. » BY. i. 24. 8. For f( 1 and 20 cf. TS. • BY. vi. 16. 40.
119]
The Guest Reception of Soma [ —i. 16
‘ The child bom' (he says); Agni is a first-bom child as it were; ‘ Like (it)
I they bear, Agni of the folk, good sacrificer * (he says); om is for them what na
is for the gods. ‘ Forward bear the god to the feast for the gods, best winner
of wealth’ is the appropriate (verse 7 ) for him when being taken forward; that
which in the sacrifice is appropriate is perfect. * Let him seat himself in
his own place of birth ’ (he says); he is his own place of birth in that Agni
is Agni’s. ‘ Bom in the all-knower ’ (he says 8 ); one is bom, one is the
all-knower. ‘ Quicken the dear guest' (he says); he is his dear guest in
that Agni is Agni’s. ‘ On a smooth (place) the lord of the house ’ (he says);
verily thus he places him in health. * By Agni is Agni kindled, the sage,
the lord of the house, the youthful, bearer of the oblation, with the ladle in
his mouth ’ is the appropriate (verse 9 ); that which in the sacrifice is appro¬
priate is perfect. 1 For thou, O Agni, by Agni, sage by the sage, good by
the good ’ (he says 10 ); one is a sage, the other a sage; one is good, the other
good. 1 Friend with friend thou art enkindled ’ (he says); he is his own
friend in that Agni is Agni’s. 'Him they make bright, the skilled, the
victor in contests, the mighty one in his own dwellings ’ (he says n ); he is
his own house in that Agni is Agni’s. ‘ With the sacrifice the sacrifice the
gods sacrificed ’, with the last 12 he concludes; with the sacrifice the gods
sacrificed the sacrifice in that with Agni they sacrificed to Agni; they went
to the world of heaven. ‘ These laws were first; these greatnesses resort to
the sky, where are the ancient Sadhya gods ’ (he says 12 ); the Sadhya gods
are the metres; they first sacrificed to Agni with Agni; they went to the
world of heaven. The Adityas and the Angirases were here; they first
sacrificed with Agni to Agni; they went to the world of heaven; the
libation to Agni is a heavenly libation. Even if he who sacrifices is not
a Brahmana 13 or is wrongly spoken of, nevertheless his libation goes to the
gods and is not united with evil; his libation goes to the gods, and is not
united with evil, who knows thus. These thirteen he recites perfect in
form; that in the sacrifice is perfect which is perfect in form, that rite
j which as it is performed the verse describes. Of these he recites the first
thrice, the last thrice. They make up seventeen; Prajapati is seventeenfold,
Smrti. On the whole the use is probably
in each case the same, * one who is said
to be not a Brahman a non-Brahman
(opposed to subr&hmana, Wackeraagel,
Altind. Oram. n. i. 261) or dwrukta. The
alternative is to take ukta as ( instigated ’,
1 directed by ’ one who is not a Brahman
or is ill-spoken of. See AB. ii. 17. L4vi
{La doctrine du sacrifice, p. 128) has 4 on
sacrifice sans l'avis d'un brahmane ou si
on est diffiam^,’ which is difficult.
* EV. vi. 16. 41.
» RV. vi. 16. 42.
* RV. i. 12. 6.
RV. viii. 48. 14.
u RV. viii. 84. 8.
18 RV. i. 164. 60; see A$S. ii. 16. 7, 8; cf.
99& v. 16. 6.
19 S&yana gives two views of abrdhmana, either
as one who is not instigated by a Brah¬
mana or one who is declared to be a non-
Brahman as explained by 9&&tapa in his
[120
i. 16—]
The Soma Sacrifice
the months are twelve, the seasons five; so great is the year; Praj&pati is
the year; verily thus with these which have their abode in Prajapati he
prospers who knows thua He recites the first thrice, the last thrice; verily
thus he ties the ends of the sacrifice, for steadiness, for might, to prevent
slipping.
i. 17 (iii. 6). ‘With the kindling-stick honour Agni 9 and ‘Swell up; be
there gathered for thee’ are the invitatory verses 1 of the two butter
portions, referring to the guest reception and perfect in form; that in the
sacrifice is perfect which is perfect in form, that rite which as it is being
performed the verse describes. (The verse) to Agni contains (the word)
‘ guest ’, not that to Soma; if (the verse) to Soma contained (the word)
‘ guest ’, it would clearly * be (the verse to be used); but it does contain
(the word) 'guest* as it contains (the word) ‘made fat*; when they serve
him with food, then does he become fat. For them he says as offering
verses 8 ‘Delighting*. ‘Over this Visnu strode’ and ‘To his beloved place
may I win' are (two verses) to Visnu. 4 Having used (a verse) of three
Padas as invitatory verse, he says one of four as offering verse, there are
seven Padas; the guest reception is the head of the sacrifice; there are
seven breaths in the head; verily thus he places breaths in the head.
1 The Hotr of the sacrifice with brilliant car ’ and ‘ Famed far is the Agni
of Bharata 9 are the invitatory and offering verses of the Svistakrt, 5
referring to the guest reception and perfect in form; that in the sacrifice
is perfect which is perfect in form, that rite which as it is being performed
the verse describes. They are Trisfcubh verses, to secure power. (The
sacrifice) ends with the sacrificial food; the gods prospered by means
of the guest reception ending with the sacrificial food; therefore should
it be performed ending with the sacrificial food. In this case they offer
the fore-offerings, not the after-offerings. The fore-offerings and the after¬
offerings are the breaths; the fore-offerings are those breaths in the head,
the after-offerings those below. If in the case one were to offer the after¬
offerings, that would be as if one were to break off those breaths and seek
to place them in the head. That would be superfluous; these breaths,
both those and those, are united together; 6 verily thus in that they offer
the fore-offerings, not the after-offerings, they obtain their desires in the
fore-offerings and in the after-offerings.
i RV. vui. 44.1 and i. 91. 16.
1 This seems here the sense of the ambiguous
word fa fvat, which is common in AB. in
this form. Cf. Eggeling SBE. xxrc. xxx.
He. the usual verses jufdna agnir djyasya rstu
and jufdnah soma djyasya havifo vetUy A£S.
i. 5, 29; 55S. i. 8. 8 with havifo in the
first also.
« RV. i. 22. 17 and i.164. 6.
* RV. x. 1. 6 and vii. 8. 4.
6 S&yana takes this as a potential and as
explaining atiriktam, but it seems neces¬
sary to use it as explaining the next
sentence, the breaths are united and so
are in a sense one, ims ... tms because
gestures are used.
121 ]
The Pravargya
[—L10
ADHYAYA IV
The Pravargya .
i. 18 (iv. 1). The 1 sacrifice went away from the gods (saying), * I shall
not be your food/ * No \ replied the gods, 4 Yerily thou shalt be our food/
The gods crushed it; it being taken apart was not sufficient for them.
The gods said 4 It will not be sufficient for us, being taken apart; come,
let us gather together the sacrifice/ (They replied) 'Be it so*. They
gathered it together; having gathered it together they said to the A9vins,
4 Do ye two heal it the A<jvins are the physicians of the gods, the
A 9 vins the Adhvaryus; therefore the two Adhvaryus gather together
the cauldron. Having gathered it together they say, 4 O Brahman, we
shall proceed with the Pravargya offering; O Hotr, do thou recite/
i. 19 (iv. 2). With 4 The holy power bom first in the east* he begins; 1
Brhaspati is the holy power; verily thus with the holy power he heals
him. 4 This royal one goeth in front to the father 9 (he says a ); the royal
one is speech; verily thus he places speech in him. 4 The great one
hath established the two great ones, when bom 9 is addressed to
Brahmanaspati; 3 Brhaspati is the holy power ; verily thus with the holy
power he heals him. ' Towards the god Savitr in the bowls 9 is addressed
to Savitr; 4 Savitr is breath; verily thus he places breath in him. With 5
4 Sit thou down; thou art great 9 they make him sit down. 4 Whom they
anoint, the sages, as it were extending 9 is (the verse 6 ) appropriate for
the anointing; that which is appropriate in the sacrifice is perfect. 4 The
bird anointed by the skill of the Asura 9 , 4 The foe who secretly may attack
us, O Agni 9 , and 4 Be thou well disposed to us, O Agni, at our approach 9
are sets of two appropriate (verses 7 ); that which in the sacrifice is ap¬
propriate is perfect. 4 Make thou thy brilliance like a broad net \ (these) are
1 AB. i. 18-22 and KB. viii. 8-7 describe the
Pravargya as a necessary preliminary to
the Soma sacrifice. For the ritual see
A^S. iv. 6 and 7 ; 9£S. v. 9 and 10;
BgS. ix. 1-16 ; M£S. iv; Ap?S. xv. <?£S.
does not require it for a first sacrifice. GB.
vii. 6 borrows this. KB. viii. 3 allows it
for a first sacrifice in certain oases. £B.
xiv. 2.2.44, 45; K£S. viii. 2.16; xxvi. 7.
58 forbid it in any case; TA. v. G. 8,
however, allows it generally, and M^S.
iv. 1. 8, 4; Ap. in certain cases. For it
cf. Hillebrandt, ZDMG. xxxiv. 819 »eq .;
Keith, Taittirtya Samhitd , i. cxxiii-cxxv.
16 [n.as. is]
For the death of the sacrifice, c t L4vi,
La doctrine du sacrifice , p. 80.
i. 19. 1 Given in A9V. and £&nkh. as not in the
Samhitft; see RVKh. iii. 22 (Schefte-
lowitz, pp. 107-109); AY. iv. 1.1; KB.
viii. 4. Cf. Oldenberg, Prolegomena pp.
868 aeq.
* Also in A$v. and £&nkh.
3 Also in A9V. and 9&nkh.
4 Also in A9V. and 9 &fikh«
3 RV. i. 86. 9.
• RV. v. 48. 7.
7 RY. x. 177. 1; v. 6. 4; iii. 18. 1 with the
next verse in each case.
[122
u 19—] The Soma Sacrifice
five (verses 8 ) referring to the slaying of Raksases, for the smiting away
of the Raksases. ‘Round thee, 0 singer, the songs’, * In the two hast
thou placed the word of praise ’, ‘ Pure is one of them, worthy of sacrifice
one ’ and ( I saw the guardian never resting ' are four isolated (verses 9 ).
They make up twenty-one ; man here is twenty-onefold, ten fingers, ten
toes, and the body as the twenty-first; this twenty-onefold self he
prepares.
i. 20 (iv. 3). ‘ They of the sounding deep have sounded at the rim ’ are
nine (verses*) for Soma the purifying; the breaths are nine; verily thus
he places the breaths in him. ‘ May Vena impel those bom of Pr$ni*
(he says 8 ); Vena is (this breath) here; above this here some breaths
circulate (venanti), below others; therefore is it Vena; ‘the breath being
here hath not feared (nahheh) ’ (they say); therefore is it the navel; that
is why the navel has its name; verily thus he places breath in him.
4 ‘ Thy strainer is outspread, O lord of holy power ’, ‘ The strainer of the
scorcher is outspread in the expanse of sky ’ and ‘ What time the Dhisan&s
spread out the strainer’ (he says 8 ); these breaths are connected 4 with
(the word) * strained ’; those breaths below are connected with seed, urine,
and excrement; them verily thus he places in him.
i. 21 (iv. 4). ‘ Thee lord of hosts we invoke ’ is addressed to Brahmanas-
pati; 1 Brhaspati is the holy power; verily thus with the holy power he
heals him. 1 Of which extending and far extending are the names ’ are the
bodies of the cauldron; 2 verily thus he makes him possessed of body and
form. 1 The Rathantara Vasistha hath brought ’; 1 Bharadvaja hath fetched
the Brhat of Agni ’ (he says 3 ); verily thus he makes him possessed of
the Brnat and the Rathantara. ( 1 saw thee deep in thought ’ (he says 4 );
it contains (the word) ‘ offspring ’ and is addressed to Prajapati; verily thus
he confers offspring upon him. c What offering will win your favour,
O Alvins ’ are nine (verses 5 ) in different metres; that is the entrails of the
sacrifice; the entrails are mixed as it were, some smaller some thicker;
therefore are they in different metres. With these Kaksivant went to
8 RY. iv. 4. 1-5.
* RV. i. 10.12 ; 88. 8; vi. 68. 1; x. 177. 8.
1 RV. ix. 78. 1. Cf. KB. viii. 6.
* RV. x. 128. 1. The explanation is purely
artificial, like n&bhih below, which is
probably best taken as a third, not
second person. It is not to be pressed as
a piece of grammar, being an etymology;
cf. Liebich, Pdnini, p. 27, who, with
Sftyana (Aufrecht has na), treats nd as md.
* RY. ix. Qp. 1, 2, and given in full in Agv.
and (&nkh.
4 The sense is that those breaths below being
in need of purification obtain it via these
three verses.
i. 21. 1 RV. ii. 28. Cl KB. viii. 5.
* RV. x. 181. 1-8.
1 RY. x. 181. Id; 2 c and d.
4 RY. x. 188. 1-8; the hymn is attributed to
Praj&vant Prftj&patya, and the words here
are therefore taken even by Aufrecht as
the name of the author, but the trans.
adopted seems less unlikely,
• RV. i. 120. 1-9.
123]
The Pravcvrgya [—i. 23
the dear home of the Apvins; he won the highest world; he goes to the
dear home of the A$vins, he wins the highest world who knows thus.
• Agni shineth as the forefront of the dawns * is a hymn. 0 4 O Alvins, to the
swelling cauldron 1 is appropriate; that which in the sacrifice is appropriate
is perfect It is in Tristubh verses; the Tristubh is strength; verily then
he places strength in him. * Like the two pressing-stones for the one purpose
ye sing 9 is a hymn 7 ; by enumerating the members in 4 like the two eyes,
like the two ears, like the two nostrils verily thus he places the senses
in him. It is in Tristubh verses; the Tristubh is strength; verily thus
he places strength in him. ‘ I praise sky and earth for first inspiration 9
is a hymn 8 and ‘Agni, the cauldron, the shining, for hastening on the
way 9 is appropriate; that which in the sacrifice is appropriate is perfect*
It is in Jagat! verses; cattle are connected with the Jagati; verily thus
he confers cattle upon him. * By which ye did help N. N., by which ye
did help N. N.’ (he says); so many desires do the Alvins see in it; them
verily thus does he place in him; verily thus with them he makes him
successful. ‘The tawny one, the chief, hath made the dawns to glow 9
is (a verse 9 ) containing (the word) ‘ glow 9 ; verily thus he confers glowing
upon him. ‘ With days and with nights guard us around 9 , with the last
(verse 10 ) he concludes, ‘With those unharmed and bringing good fortune,
O A$vins; may this Mitra and Varuna accord us; Aditi, Sindhu, earth
and sky 9 ; verily thus with these desires he makes him successful. Such
is the first section.
i. 22 (iv. 5). Then comes the second (section). ‘ I hail this fair milking
cow’, ‘Making kin , the lady of riches 9 , ‘Towards thee, O god Savitr 9 ,
‘ Like a calf with the mothers 9 , ‘ With the mothers like a calf \ ‘ Thy teat,
exhaustless spring of pleasure 9 , ‘ The cow hath lowed after the blinking
young one 9 , ‘ With homage approach 9 , ‘ In unison have they sat down
kneeling 9 , ‘ By the ten of Vivasvant 9 , ‘ Seven milk one 9 , ‘Enkindled Agni,
O Alvins 9 , ‘Enkindled Agni by the strong, the harbinger of heaven 9 ,
‘ This is his most evident deed *, ‘ The living cloud is milked of ghee and
milk 9 , ‘ Rise up, O Brahmanaspati 9 , ‘ He hath milked the swelling drink \
‘Come up with the milk, milker of cows, swiftly 9 , ‘In the passed pour
the admixture 9 , ‘ Assuredly of the Alvins the seer 9 , and ‘ Together these
mighty waters 9 are twenty-one 1 appropriate (verses), that which in the
• RV. Y. 76. 1 RV. i. 164. 26, 27; i. 24. 8; ix. 104. 2;
• RV. ii. 89 ; the expressions cited are from 106. 2 ; i. 164. 49, 28; ix. 11.1; i. 72. 6;
tt. 6 and 6. viii. 72. 8; 7; two verses only in A9S.
• RV. i. 112. Cf. for cattle and the Jagati iv. 7. 4 ; RV. i. 62. 6; ix. 74. 4; i. 40. 1;
TS. vi. 1. 6. 2. viii. 72. 16 ; in A£S. iv. 7. 4; RV. viii.
• RV. ix. 88.8. Cf. KB. viii. 6. 72. 18; 9. 7; 7. 22. Cf. KB. viii 7 {
« RV. i. 112. 26. 95S. v. 10.
[124
i . 22 —]
The Soma Sacrifice
sacrifice is appropriate is perfect. With 1 ‘Up this god Savitr with the
golden ’ he rises up after (the others); with * ‘ Let Brahmanaspati move
forward’ he follows after; with 4 ‘The Gandharva here guardeth his
abode ’ he looks at the Khara; with 5 ‘ The eagle flying in the vault ’ he
takes his place ; in the forenoon he uses as offering verses* ‘ The heated
cauldron reacheth you, self-offerer’ and ‘Both drink, O Alvins’. At
‘ O Agni, enjoy ’ he says the second vasat, taking the place of the Svistalcrt.
‘The ghee the milk offered in the cows’ and ‘Drink of this, O Ayvins'
he uses as offering verses 7 in the afternoon; at ‘O Agni, enjoy’ he says
the second vasat, taking the place of Sviftakrt. Of these three oblations
they do not take portions for the Svistakpt, Soma, the cauldron, and the
strengthening drink. In that he says the second vasat, (it is) to avoid
omitting Agni Svistakrt. ‘ Through all the regions, seated in the south ’
the Brahman 8 mutters; ‘ The pure cauldron among the gods over which
the call of Hail! is uttered’, ‘From the ocean the wave Vena sendeth
forth ’, ‘ The drop that goeth over thejocean ’, ‘ O friend, do thou turn
towards the friend’, ‘Upright to our aid’, ‘Upright do thou protect us
from tribulation’, and ‘Him indeed his worshippers’ are appropriate*
(verses); that which in the sacrifice is appropriate is perfect. With ‘ O
thou of pure brilliance, around thy dwelling’ he desires food. 10 With
‘The oblation offered, the sweet oblation, on the fire that is most full
of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of
nourishment, full of strength, full of the Angirases; homage to thee;
harm me not' he partakes of the cauldron. ‘ Like an eagle its nest, the
seat wrought with prayer ’ and ‘In which the seven V&savas’ he recites 11
for him when being deposited. ‘The oblation, O thou rich in oblation,
the great divine seat ’ (he says ls ) on the day on which they are going
to remove (the cauldron). ‘From the good pasture mayst thou be of
good fortune’, with the last (verse 18 ) he concludes. The cauldron is a
divine pairing; the cauldron is the member, the two handles the testicles,
the spoon the thigh bones, the milk the seed; this seed is poured in Agni
as the birthplace of the gods, as generation; the birthplace of the gods
is Agni; he comes into existence from Agni as the birthplace of the gods,
from the libations; having come into existence as composed of the Be,
* BV. yi. 71.1.
* BV. i. 40. 8.
‘ BV. ix. 88. 4.
• BV. ix. 86.11.
• Only in iyS. iv. 7. 4 (of. AV. vii. 78.6) and
BV. i. 4& 16.
i Only in A98. ix. 7. 4 (ef.AV. Yii. 78. 4) and
BV. viii. 6.14.
* In AgS. iv. 7. 4.
• In A9S. iv. 7. 4; BV. x. 128. 2, 8; iv.1.8;
i. 86.18, 14; yiii. 69.17.
>» BV. iii. 2. 6.
« BV. ix. 71. 6 and AyS. iv. 7.4.
“ BV. ix. 88. 6.
“ BV. i. 164. 40.
125] The Upasads [—i. 23
the Yajus, and the Saman, and of the Veda, and of the holy power, and
as immortal, he attains to the deities who knows thus and who knowing
thus sacrifices with this sacrificial rite.
The Upasads .
i. 23 (iv. 6). The 1 gods and the Asuras strove for these worlds; the
Asuraa made these worlds as citadels, just as those who are more mighty and
forceful. They made this (earth) an iron (citadel), the atmosphere one of
silver, and the sky one of gold; thus they made these worlds as citadels.
The gods said, * The Asuras have made these worlds as citadels, let us make
these worlds as citadels in opposition/ ‘ Be it so * (they replied). They made
out of this (earth) as a counterpoise the Sadas, the Agnldh's altar from
the atmosphere, the two oblation holders from the sky. Thus they made
these worlds as citadels in opposition. The gods said, ‘ Let us have recourse
to the Upasads; by siege (Upasad) they conquer a great citadel/ ‘ Be it so *
(they replied). With the first Upasad which they performed they repelled
them from this world; with the second from the atmosphere, with the
third from the sky. Thus from these worlds they repelled them. 4 The
Asuras, repelled from these worlds, had recourse to the seasons. The
gods said, ‘ Let us have recourse to the Upasads/ * Be it so * (they replied).
These three Upasads they performed one by one twice each; they made
up six ; the seasons are six; them they repelled from the seasons ; they,
repelled from the seasons, the Asuras, had recourse to the months. The
gods said, ‘ Let us have recourse to the Upasads/ ‘ Be it so ’ (they replied).
These Upasads being six they performed one by one twice each; they made
up twelve; the months are twelve; them they repelled from the months.
The Asuras, repelled from the months, had recourse to the half-months.
The gods said, ‘Let us have recourse to the half-months/ ‘Be it so'
(they replied). These Upasads being twelve they performed one by one
twice each; they made up twenty-four; the half-months are twenty-four
them they repelled from the half-months. The Asuras, repelled from
the half-months, had recourse to day and night. The gods said, ‘ Let us
have recourse to the two Upasads/ ‘ Be it so ’ (they replied). With the
Upasad which they performed on the forenoon they repelled them from
the day, by that on the afternoon, from the night; thus from both they
excluded them. Therefore one should proceed with the first Upasad early
1 AB. i. 28-26 and KB. viii. 8 and 9 deal with v. 11; Caland and Henry, L'Agnistoma ,
the Upasads ; cf. TS. yi. 2.8.1 ; £B. iii. 4. pp. 67-70. For the varying number of
4.8. For the ritual see A£S. iv. 8; 99$. Upasads cf. A^S. iv. 8.18 ; TS. vi. 2.5. 1.
i. 23 —] The Soma Sacrifice [120
in the forenoon, with the second early in the afternoon. So much only
of space does he leave to his enemy.
i. 24 (iv. 7). The Upasads are called victories; by them the gods won an
unrivalled victory; an unrivalled victory does he win who thus knows.
The victory which the gods won over these worlds, the seasons, the months,
the half-months, the day and night, that victory he wins who knows
thus.
The 1 gods were afraid, 4 Through our disagreement the Asuras will
wax great here.’ Having gone apart they took council; Agni went out
with the Varus, Indra with the Rudras, Varuna with the Adityas,
Brhaspati with the All-gods. Having thus gone apart they took council;
they said, 4 Come, our dearest bodies let us- deposit in the house of king
Varuna; with them may he not be united who shall transgress this, who
shall seek to cause trouble.* ‘Be it so’ (they replied). They deposited
their bodies in the house of king Varuna; that became their bodily
covenant; that is why the bodily covenant (Tanun&ptra) has its name.
Therefore they say, ‘One should not show treachery to one united by
the bodily covenant.’ Therefore the Asuras do not wax great here.
i. 25 (iv. 8). The guest reception is the head of the sacrifice, the Upasads
the neck; they are performed on the same strew, for the head and the
neck are the same. In the Upasads the gods fashioned an arrow; of it the
point was Agni, the socket Soma; the shaft Visnu, the feathers Varuna. 1
It they discharged, using the butter as a bow; with it they kept piercing
the citadels; therefore these have butter as the oblation. At the Upasads
he has first recourse to four teats for the fast milk, for the arrow is com¬
posed of four elements, point, socket, shaft, and feathers; three teats he
has recourse to for the fast milk in the Upasads, for the arrow is composed
of. three elements, point, socket, and shaft; two teats he has recourse to for
the fast milk in the Upasads, for the arrow is composed of two elements,
the socket and the shaft only; one teat he has recourse to for the fast
milk in the Upasads, for it is called the one thing ‘ arrow ’, by one is
strength exercised. These worlds are broader above and narrower below;
he performs the Upasads from the top downwards, for the conquering of
these worlds. ‘ To the generous to be adored ’, ‘ This kindling stick of mine,
O Agni, this waiting upon thee do thou accept 1 are sets of three kindling
1 For this rite see A$S. iy. 6. 8; 9$S. v. 7.1, La doctrine du sacrifice, p. 78.
2; L£S. v. 8. 6 ; K$S. viii. 1. 28-26. Cf. i. 26. 1 Ct TS. vi. 2. 8.1; ?B. iii. 4.4.14; and
TS. i. 2. 10. 2 ; vi. 2. 2. 1; MS. iii. 7.10; for { 4 KB. viii. 9 ; TS. vi. 2. 6. 2. For
GB. vii. 2 ; £B. iii. 4. 2.9 ; Cal&nd and the parts of the arrow of. Vedic Index i. 8;
Henry, L'Agniftoma, pp. 61, 62. The £13. Eggeling, SBB. xxvi. 108, n. 2, who takes
assigns the Radras to Soma. Cf L6vi, foi ya as ‘ barb ’; Muir, OST. v. 881, 888.
127] The Upasads [—i. 26
verses,* perfect in form; that in the sacrifice is perfect which is perfect in
form, that rite which as it is being performed the verse describes. He
should use (verses 3 ) containing (the word) ‘ slay’, as invitatory and offering
verses,‘Let Agni slay the foes,' c Who is dread, as it were, a slayer with
darts,* ‘Thou, O Soma, art very lord,’ ‘Bestowing prosperity, slayer of
disease,’ ‘ Over this Visnu strode,* ‘ Three steps he strode apart,’ these are
they. He sacrifices in the afternoon with (the verses) inverted. With
these in the Upasads the gods kept slaying and destroying the citadels.
They should be of the same metre, not of different metres; if he were
to make them of different metres, he would cause swelling on the neck;
he would produce boils; therefore should they be made of the same
metre, not of different metres. Now as to this Upavi J&nafruteya
used to say, that is in his explanation of the Upasads, ‘ In that 4 the face
of even an ugly Qrotriya is seen as joyous as it were and as singing, (it is)
because the Upasads have butter as the oblation, and (it is) a face placed on
the neck *; therefore was he wont to say this.
i. 26 (iv. 9). The 1 fore-offerings and the after-offerings are divine armour;
(this rite) is without fore-offerings and after-offerings, to sharpen the arrow
and to prevent rending. Having once stepped over he makes (him) proclaim,
to master the sacrifice and to prevent its departure. They say, ‘ A cruel
thing do they in the neighbourhood of Soma the king,* in that they offer the
ghee in his neighbourhood, for by ghee as a thunderbolt Indra slew Vrtra,’
in that they make the king to swell, (saying) ‘ May every shoot of thine,
O god Soma, swell for Indra who obtaineth the chief share; may Indra
swell for thee; do thou swell for Indra; make us as comrades to swell;
with gain, with insight, prosperously may I attain the conclusion in the
pressing of thee, O God Soma *; verily thus they make whole whatever
cruel as it were they do in his neighbourhood; moreover they cause him to
grow. Soma the king is the embryo of sky and earth; in that, (saying)
‘ Sought by sacrifice is wealth, sought are good things, for strength, for
prosperity; holy order to the speakers of holy order; homage to sky,
■ RV. vii. 15.1-7 and ii. 6. 1-7.
* RV. vi. 16. 84, 89 ; i. 91. 6, 12 ; i. 22. 17, 8.
4 The sense is uncertain, as, if tft in rebhadvety
is taken as ending the quotation, then
the sentence is hard to construe, unless
it is made to mean 1 Prom whatever (side)
the face is seen ’, which is harsh. On the
other hand yasmdt ... hi contrast well
and the omission of iti as in AB. iii. 8. 4
is not difficult. Yet tamm&t points to a
reason given bj the text, not by Upftvi.
Weber takes it as * In the Brfthmana is
to be found the reason that, &c. \ For
Br&hmana in this sense of. £B. iv. 1. 5.
14; iii. 2.4.1. The sage is eaUed Aupftvi
in £B. v. 1.1.5, 7. janitoh must be active,
not pass., as Delbruok, AUind. Synt. p. 480.
1 The chief point of this chapter is the
Nihnavana, for which see A£S. iv. 5. 7;
9^3. v. 8. 5; Caland and Henry, L'Agni-
sfoma, pp. 68, 64. The Mantras occur in
TS. i. 2.11 and its parallels. For deva-
varmd cf. TS. ii. 6.1. 5.
* Cf. TS. vi. 2. 2.4.
[128
i. 26—] The Soma Sacrifice
homage to earth!’ they make (their amends) on the strew, 3 verily thus
they pay homage to sky and earth; moreover they cause them to grow.
ADHYAYA V
The Bringing forward of the Soma and the Fire .
i. 27 (v. 1). Soma 1 the king was among the Gandharvas ; the gods and
the seers meditated on him, 4 How shall Soma the king come hither to us ? 9
Speech said, 1 The Gandharvas love women; with me as a woman do ye
barter it. 9 * No/ replied the gods, 4 how could we be without you ? 9 She
replied, 4 Still do ye buy; when ye will have need of me, 1 then shall
I return to you/ 4 Be it so 9 (they replied). With her as a great naked
one they bought Soma the king. In imitation of her they bring up a young
immaculate cow to buy Soma; with her they buy Soma the king. Her he may
repurchase again, for (speech) went back to them. Therefore one should speak
inaudibly when Soma the king had been bought, for then speech is among
the Gandharvas; when the fire is again brought forward, she returns again.
i. 28 (v. 2). 4 Recite for Agni as he is being brought forward/ the
Adhvaryu says.
4 Forth the god with the thought divine,
Do ye bear the all-knower,
May he bear our libations daily, 9
this Gayatri verse 1 should he recite for a Brahman; the Brahmin is
connected with the Gayatri; the Gayatri is brilliance and splendour;
verily thus with brilliance and with splendour he makes him prosper.
4 To him the mighty, meet for assembly, the strengthening hymn/ this
Tristubh he should recite for a Raj any a; the Rajanya is connected with the
Tristubh; the Tristubh is force, power, and strength; verily thus with
force, power, and strength he makes him prosper. ‘Ever uttering they
have brought forward to the one worthy of praise’ (he says); verily,
thus he makes him attain pre-eminence over his own people. 4 Let him bear
s nihnavate is dearly wrong: nihnuvate must
be read as pointed out by Aufreeht (AB.
p. 429); but ntonat* in 'AB. vii. 17 is
supported by nihnavante in A(S. iv. 5. 7 ;
▼iii. 18. 27 y where, however, there is
difference of reading, nihnunante occurring
in some MSS. (see Weber, lad. Stud, iz.
221). Cf. ?B. iii. 4. 8. 19-21.
1 AB. i. 27 and 28 and KB. iz. 1 and 2 deal
with the carrying forward of the fire to
the high altar from the old Ahavanlya
which now takes the place of the G&rha-
patya; see AfS. iii. 7. 8 ; ii. 17.8 ; 9£S.
iii. 14. 8-14; Schwab, Dot alUndische
Thieropfer, pp. 80-88. For this legend cf.
TS. vi. i. 6. 6; 10. 4 ; £B. iii. 2. 4. 8.
1 Or possibly ‘when your object shall be
(accomplished) through me ’, but this is
less likely.
i.28. 1 RV. z. 176. 2. Cf. KB. iz. 2; £B. iii.
5 . 2 . 2 .
* RV. iii 64. 1.
129]
The Bringing forward of the Fire [—i. 28
us with the splendours of his home; let Agni hear us immortal with his
divine (splendour); until old age on him he shines immortal, who thus
knows.' * He here first hath been set down by the ordainers this Jagati
verse 3 should he recite for a Vaigya; the Vaigya is connected with the
Jagati; cattle are connected with the Jagati; verily thus with cattle he
makes him prosper. Variegated in the woods, manifested for every
people' is an appropriate (verse 4 ); that which in the sacrifice is appro¬
priate is perfect. 1 Here the godly in this Anus^ubh 6 he utters speech;
the Anusfcubh is speech; verily thus in speech he utters speech. In that
he says 4 Hereverily thus speech declares 4 Here am I come who afore¬
time have dwelt with the Gandharvas.’ 4 Agni protecteth here' (he says 6 ),
Agni here protects; 4 As from the immortal race 1 ; verily thus he confers
immortality upon him. 4 Stronger than the strong the god made for life ’ (he
says), for Agni is a god made) for life. 4 Thee in the footstep of the
sacrificial food, on the navel of the earth' (he says 7 ); the navel of
the high altar is the footstep of the sacrificial food. 4 O All-knower, we
deposit thee’ (he says), for they about to deposit him. ‘O Agni, to carry
the oblation ’ (he says), for he is about to carry the oblation. 4 O Agni of
fair face, with all the gods, sit first on the birthplace rich in wool'
(he says 8 ) ; verily thus he makes him sit with all the gods. 4 Making
a nest, rich in ghee, for Savitr ’ (he says); a nest as it were is made in the
sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool
tufts, and the fragrant grasses. 4 Lead the sacrifice well for the sacrificer ’ (he
says); verily thus he establishes straight the sacrifice. 4 Sit, O Hotr, in
thine own place, discerning' (he says 9 ) ; the Hotr of the gods is Agni ;
the navel of the high altar is his own place. 4 Do thou place the sacrifice in
the birthplace of good deeds ’ (he says); the sacrifice is the sacrificer; verily
thus for the sacrificer he invokes this benediction. 4 Seeking the gods, ,do
thou sacrifice to the gods with oblation, O Agni, do thou accord great
power to the sacrificer' (he says); power is breath ; verily thus he places
breath in the sacrificer. ‘The Hotr in the Hotr's seat, well knowing*
(he says 10 ); the Hotr of the gods is Agni; the navel of the high altar is his
Hotr's seat. 4 Shining, resplendent, he hath sat, the well skilled ’ (he says),
for he is seated here. 4 With vows and foresight undeceived, most bright ’
(he says); Agni is the most bright of the gods. ‘Bearing a thousand,
Agni, of pure tongue ’ (he says); for this is his character of bearing
8 RV. iv. 7. 1.
4 RV hr. 7 Id,
8 RV. x. 176. 8. avdksam is merely a play on
vdCj not a genuine form; see Liebioh,
Pdnini t p. 27. CL AB. viii. 9; above, p. 72.
17 [h.o.s. ib]
• RV. x. 176. 4.
7 RV. iii. 29. 4.
8 RV. vi. 16. 16.
8 RV. iii 29.8.
10 RV. ii. 9.1.
i. 28— ] The Soma Sacrifice [130
a thousand, that him being but one they carry apart in many directions;
prosperity a thousandfold he obtains who knows thus. ‘ Thou art a herald,
thou also our protector from afar,’ with this last (verse u ) he concludes.
‘Thou, O strong one, art the leader to greater wealth; O Agni, for
ourselves, our children and of&pring, be thou the guardian, resplendent
and never failing’ (he says); Agni is the guardian of the gods; verily
thus does he place Agni as a guardian on all sides for himself and for the
sacrificer, when one knowing thus concludes with this (verse); moreover,
thus he produces prosperity for a year. Eight he recites, perfect in form;
that in the sacrifice is perfect which is perfect in form, that rite which
as it is being performed the verse describes. Of these he recites the first
thrice, the last thrice; they make up twelve; the year has twelve months;
Prajapati is the year; verily thus with those that have their abode in
Praj&pati he prospers who knows thus. He repeats the first thrice, the last
thrice; verily thus he ties the two ends of the sacrifice, for firmness, for
might, to avoid slipping.
i. 29 (v. 8). ‘Recite 1 for the two oblation holders being brought forward'
the Adhvaryu says. ‘I yoke your ancient holy power with praises’
he recites;* with the holy power the gods yoked the two oblation holders;
verily thus with the holy power he yokes the two; what has the holy power
come to no harm. ‘ Let the two come forward with weal for the sacrifice,’
this triplet 8 to sky and earth he recites. They say, ‘ Seeing that he recites
by order for the two oblation holders being brought forward, then why
does he recite a triplet to sky and earth? ’ Sky and earth were the oblation
holders of the gods; even to-day also are they the oblation holders, for
within these is here all oblation and whatever there is; therefore he recites
a triplet to sky and earth. ‘ What time ye came like twins striving’ (he
says 4 ), for moving like twins they come in an even line. ‘ Pious men bore you
forward' (he says), for pious men bear them forward. ‘ Sit down in your
own place, well knowing; be of secure abode for our Soma drop ’ (he says);
the drop is Soma the king; verily thus he makes the two for Soma the
king to sit on. ‘In the two thou hast placed the word of praise’ (he
says 5 ), for on the two the third, the covering, is deposited. In that he
says ‘ The word of praise ’, and the word of praise is the sacrificial rite,
verily with it he makes the sacrifice prosper. ‘ Who in union with
11 RV. ii. 9.2. The sense of tohuya not tone Caland and Henry, L'Agnittoma, pp. 82-98.
tanundm and its construction is an* Cf. $B. iii. 6. 3.16.
certain. * RV. x. 18. 1.
1 AB. i. 29 and KB. ix. 8 and 4 deal with the 9 RV. ii. 14.19-21 ; cf. AB. ix. 3.
bringing forward of the two Soma carts to 4 RV. x. 18. 2.
the high altar; see AfS. iv. 9; 9fS. y. 18; 6 RV. i. 88. 8 : 1 restrain 1 is used in yataamcd.
131] The Bringing forward oj Agni and Soma [— i. 30
uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance,
he doth flourish 9 (he says); the line containing the word 4 restrain* which
he yonder first said, that with this he appeases, for appeasement. * May thy
strength be favouring to the sacrificer who poureth (oblation) *, he invokes
this benediction. ‘All forms the sage doth assume/ this ‘All form*
(verse 6 ) he recites; he should recite looking at the fronton, for the
fronton has as it were all forms, white as it were, and black as it were.
Every form he wins for himself and for the sacrificer when one knowing
thus recites the verse while looking at the fronton. ‘Around thee,
O singer, the songs *, with this last (verse 7 ) he concludes. When he thinks
that the oblation holders are covered, he should conclude then. The wives
of the Hotr and the sacrificer are not likely to become naked, when one
knowing thus concludes with this (verse) when the oblation holders have
been covered. By a Yajus 8 are the oblation holders covered; verily thus
with a Yajus they cover the two. When the Adhvaryu and the Pratipra-
sthatr strike in the posts on both sides, then should he conclude; for then are
the two covered. Eight he recites, perfect in form; that in the sacrifice is
perfect which is perfect in form, that rite which as it is being performed
the verse describes. Of them he recites the first thrice, the last thrice;
they make up twelve; the year has twelve months; Prajapati is the year;
verily thus with those whose abode is Prajapati he prospers who knows
thus. He recites the first thrice, the last thrice; verily, thus he ties the
two ends of the sacrifice for firmness, for might, to prevent slipping.
The Bringing forward of Agni and Soma .
i. 30 (v. 4). ‘ Recite for Agni and Soma being brought forward * the
Adhvaryu says. 1 ‘ Do thou pour forth, O god, for the first the father *, (this
verse *) to Savitr he recites. They say, ‘ Since he recites by order for
Agni and Soma being brought forward, then why does he recite a verse to
Savitr ? * Savitr is lord of instigation; verily thus instigated by Savitr
they bring them forward; therefore he recites (a verse) to Savitr. 1 Let
Brahmanaspati move forward ’, (this verse) to Brahmanaspati he recites 3
they say, 1 Since he recites by order for Agni and Soma being brought forward,
then why does he recite (a verse) to Brahmanaspati?* Brhaspati is the holy
6 RV. v. 81. 2. rardtya is a variant form of holder; see A£S. iv. 10; <JQS. y. 14 ■
rardt i, not loc. as S&yana. Caland and Henry, VAgnistoma , pp. 110-
7 RV. i. 10. 12. 116. Cf. <?B. iii. 6 . 8 . 9.
8 See TS. i. 2.18 k. ■ Not in RV.: given in A£S. iv. 10. 1; <?Q8.
1 AB. i. 80 and KB. ix. 5 and 6 deal with the v. 14. 9 ; cf. AV. vii. 14.8; KS. xxxvii. 9;
bringing forward of Agni and Soma and TB. ii. 7.15. 1; KB. ix. 5
the placing of Soma in the right oblation 8 RV. i. 40. 8 .
[132
i. 80—] The Soma Sacrifice
power; verily thus he makes the holy power their harbinger; that which
contains the holy power comes not to harm. * Let the goddess move forward,
the bounteous (he says); verily thus he makes the sacrifice possessed of boun¬
teousness ; therefore does he recite (a verse) to Brahmanaspati. ‘TheHotr,
the god, the immortal this triplet 4 to Agni he recites, when Soma, the king,
is being brought forward. Soma the king the A suras and the Rakgases sought
to slay as he was being brought forward between the Sadas and the oblation
holders; Agni by his cunning led him past. ‘ He goeth before by cunning ’
he says, for he led him past by cunning; therefore in front of him they
carry Agni. ‘ To thee, O Agni, day by day 9 and c To the dear the adorable ’
these three 6 and one 6 he recites; these two, coming together, are liable to
injure the sacrificer, he that was formerly taken out and he whom after they
bring forth. In that he recites three and one, verily thus he unites them in
unison; verily thus he establishes them in security, to prevent injury to
himself or the sacrificer. ‘O Agni, rejoice; be glad in this prayer' he
recites 7 when the libation is being offered; verily thus he causes the libation
to gladden Agni. * Soma goeth, who knoweth the way', this triplet 8 in
Gayatri to Soma he recites, when Soma the king is being brought for¬
ward; verily thus with his own deity, his own metre, he makes him
prosper. ‘ Soma hath sat him on his place ’ he says; for he is going to
take his seat here; having gone beyond and placing the Agnldh’s altar at
his back as it were should he recite. 1 This of him King Varuna, this the
A$vins ’, (this verse 9 ) to Visnu he recites; 1 Attend the insight of him with
the Maruts, the ordainer; he doth support the strength, the highest, that
knoweth the day; the stall doth Visnu with his comrades reveal * (he
says); Visnu is the door guardian of the gods; verily thus he opens the
door to him. ‘ When within thou hast come forward, thou shalt be Aditi ’
he recites 10 when he is being put in place. ‘ Like an eagle his nest, the seat
wrought with devotion' (he says u ) when he has been put in place. * To the
golden to sit on the god hasteneth * (he says); golden as it were he spreads
thus for the gods as a cover the black antelope skin. Therefore does he
recite this (verse). ‘ He hath established the sky, the Asura, all-knower ’ 12 ,
with (this verse) to Varuna he concludes; so long as he is tied up he has
Varuna as his deity, so long as he is approaching the covered (places);
verily thus with his own deity, his own metre, he makes him prosper. If
they should run up to him or seek safety, he should conclude with the
following (verse 1S ), ‘ Do thou welcome Varuna the great.' For so many as
4 RV. iii. 87. 7-9. 9 RV. i. 166. 4.
• RV. i. 1. 7-9. 19 RV. viii. 48. 2.
• RV. ix. 67. 29. » RV. ix. 71. 6.
i RV. L 144. 7. “ RV. viii. 42. 1.
1 RV. iii. 62. 13-15. Cf. KB. iv. 4. >» RV. viii. 42. 2.
133] The Bringing forward of Agni and Soma [ —i. 30
he desires freedom from fear, for so many as he contemplates freedom from
fear, to so many is freedom from fear accorded, when one knowing thus
concludes with this (verse). Seventeen (verses) he recites, perfect in form;
that in the sacrifice is perfect, which is perfect in form, that rite which as
it is being performed the verse describes. Of them he recites the first thrice,
the last thrice ; they make up twenty-one; Prajapati is twenty-onefold ;
twelve months, five seasons, these three worlds, yonder Aditya as twenty-
first, the highest support. This is the divine field, this prosperity, this is
overlordship, this the expanse of the tawny one, this the abode of Praja¬
pati, this self-rule. Verily thus he prospers as regards him 14 with these
twenty-one (verses).
14 For the construction see above i. 1, n. 3.
For akar na vat above, which Btthtlingk
condemns, may be cited MS. i. 6. 10;
10 . 10, 18; 11. 10; iii. 6. 10; iv. 2. 1;
perhaps i. 8. 7 (Caland, VOJ. xxiii. 58);
JUB. i. 5. 1; TB. i. 208. 6; Oertel, Trans.
Connecticut Acad . xv. 68; Bloomfield, JAOS.
xxvii. 77 ; Wackemagel, AUnuL Gramm, i.
191. maMnagnyd is apparently the
MS. tradition in i. 27, but may be a later
Prakritism.
PAtfCIKA II
The Soma. Sacrifice (continued).
ADHYAYA I
The Animal Sacrifice.
ii. 1 (vi. 1). By 1 means of the sacrifice the gods went upwards to the
world of heaven; they were afraid,‘Seeing this of us men and seers will track
us.’ Them they obstructed by means of the sacrificial post; in that they
obstructed them by means of the post, that is why the post has its name.
Having fixed it point down, they went upwards. Then men and seers came
to the place of sacrifice of the gods, ‘ Let us seek something to track the
sacrifice.’ They found the post only, established with point downwards.
They perceived, 1 By this the gods have blocked the sacrifice.’ Having dug
it out they fixed it upwards; then did they discern the world of heaven.
In that the post is fixed upright, (it is) to track the sacrifice, to reveal the
world of heaven. The post is a thunderbolt; it should be made of eight
corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival
who hates him, to lay him low who is to be laid low by him. The post is
a bolt; it stands erect as a weapon against the foe. Therefore also to him
who hates there is displeasure in seeing, ‘ This is N. N.’s post, this is
N.N.'s post.’ Of Khadira wood should he make the post who desires
heaven; by means of a post of Khadira the gods won the world of
heaven; thus verily also the sacrificer by a post of Khadira wins the
world of heaven. Of Bilva should he make the post, who desires proper
food and desires prosperity. Year by year is Bilva taken; this is the symbol
of proper food. It should be covered with branches up to the root, this is
(the symbol) of prosperity. He prospers in offspring and cattle who knowing
thus makes the post of Bilva. Now as to (his using) Bilva, 2 they say
‘ Bilva is light ’; a light he becomes among his own people, he becomes the
chief of his own people, who knows thus. Of Palana should he make the
post, who desires brilliance and desires splendour. The Pal& 9 a is the
brilliance and splendour of the trees 3 ; brilliant and resplendent he becomes
1 AB. ii. 1-14 and KB. x deal with the animal * The Plnti here accentuates the word. For
sacrifice. The Sfitras (A 9 S.iii.lte 9 .; QQS. Bilva cf. TS. ii. 1. 8. 1.
v. 15) are cited in full in Sohwab, Das * For the Parna cf. TS. iii. 5. 7. 2, whence its
allindische Thisropfer. For § 1 cf. TS. vi. name of brahmavrksa like fritrfcfo for the
8 . 4. 7; Schwab, p. 2. Bilva.
185] The Animal Sacrifice [—ii.2
who knowing thus makes the post of Pala$a. As to (his using) Pal&$a, the
P&lafa is the birthplace of all trees; therefore they speak with the word
‘ Palana ’ of foliage generally, as ‘ the foliage of N. N.; the foliage of N. N.*
The desire in all trees is obtained by him who knows thus.
ii. 2 (vi. 2). 1 We are anointing the post; do thou recite ’ the Adhvaryu
says. ‘ They anoint thus at the sacrifice, pious men ’ he recites, 1 for at the
sacrifice pious men anoint him. ‘ O tree, with divine sweetness 9 ; the butter
is the divine sweetness. 1 What time thou dost stand aloft, then give us
riches, or what time thou dost dwell in the lap of the mother 9 (he says);
* if thou shalt stand or thou shalt lie,bestow wealth upon us 9 he says in effect.
( Rise erect,O lord of the forest * is the appropriate (verse 2 ) for it being raised;
that which in the sacrifice is appropriate is perfect. ‘On the surface of the
earth * (he says); that is the surface of the earth where they set up the
post. 9 Being set up with careful setting, do thou bestow radiance on
the bearer of the sacrifice,* this benediction he invokes. ‘ Rising before
the kindled 9 (he says 3 ), for it is erected before the kindled (fire). ‘ Winning
the holy power unaging, with good heroes *, this benediction he invokes.
‘ Driving misfortune far from us * (he says); misfortune is hunger, the evil;
verily thus he drives it away from the sacrifice and from the sacrificer.
‘ Rise erect for great good fortune,’ this benediction he invokes. 4 1 Aloft to
our aid do thou arise like the god Savitr 5 *; ‘the na of the gods is their
am 9 (they say); verily thus he says * stand like the god Savitr * Aloft as
the gainer of booty * (he says); verily thus he gains it as a gainer of booty
and winner of riches. 1 What time with skilled singers we vie in calling ’
(he says); the skilled singers are the metres; by means of them the sacri-
ficers vie in calling the gods; ‘ To my sacrifice come ye, to my sacrifice.*
Even if many as it were sacrifice, the gods come to the sacrifice of him
where one knowing thus recites this (verse). * Aloft protect us from tribu¬
lation, with thy beams do thou consume every devourer ’ (he says 8 ); the
devourers are the Raksases, the evil; verily thus he says, ‘Bum the
Raksases, the evil.* ‘ Make us erect for motion, for life,’ in that he says
thus, verily he says ‘Make us erect for moving, for life.’ Even if the
sacrificer is seized as it were, verily thus he gives him to the year. ‘ Find
our worship among the gods ’, this benediction he invokes. ‘ Bom he is
bom in the fairness of the days * (he says 7 ), for bom he is thus bom.
‘ Waxing great in the mortal ordinance ’ (he says); verily thus they make
1 BY. iii. 8 . 1. Cf. KB. x. 2 ; <}B. iii. 7. 1 . 4 RV. ill. 8 . 2 d.
9 mq .; Schwab, Das altindiache Thieropfer , 6 RV. i. 86 . 18; see Schwab, p. 71.
pp. 70, 71, 78. « RV. i. 86 . 14.
* RV. iii. 8 . 8 . 7 RV. iii. 8 . 6 .
9 RV. iii. 8. 2.
ii. 2 —] The Soma Sacrifice [136
it grow. ‘ They purify him, the clever, the busy, with skill ’ (he says);
verily thus they purify it. ‘ The sage uttereth his speech desirous of the
gods ’ (he says); verily thus he announces it to the gods. ‘ The youth,
well dad, covered round, hath come ’, with this last (verse •) he concludes;
the youth well clad is the breath; it is enclosed with the bodily parts.
‘ Better he becometh being born ’ (he says), for ever better he becomes being
born. ‘Him the wise sages raise up, the prudent, the pious with their
minds ’ (he says); the sages are the learned ones; verily thus they raise
it up. Seven (verses) he repeats, perfect in form; that in the sacrifice is
perfect which is perfect in form, that rite which as it is being performed the
verse describes. Of them he says the first thrice, the last thrice; they make
up eleven; the Tris^ubh has eleven Syllables; the thunderbolt of Indra is
the Tri^ubh; verily thus with those whose abode is Indra he prospers who
knows thus. He recites the first thrice, the last thrice; verily thus he ties
the ends of the sacrifice, for firmness, for might, to prevent slipping.
ii. 8 (vi. 8). ‘ Should the post stand ? Or should he throw it (into the
fire)?’ they say. It should stand for one desiring cattle. Cattle would not
serve the gods for slaying as food. They having departed kept disputing;
‘ Ye shall not slay us, not us.’ Then the gods saw this post as a thunderbolt;
they raised it up against them; fearing it they came back; verily even to-day
they come up to it. Thereafter the cattle served the gods for slaying as
food. Cattle serve for slaying as food him who knows thus and for whom
knowing thus the post continues standing. He should throw (it) after for
one who desires heaven; the ancients used to throw it after, (thinking)
‘ the post is the sacrificer, the strew the sacrificer; Agni is the birthplace of
the gods ; he, having come into existence from Agni as the birthplace of
the gods from the oblation, with a body of gold will go aloft to the world
of heaven.’ Then those who were later than they saw this chip as a frag¬
ment of the post 1 ; it should be thrown after at this time ; thence is obtained
the desire in the throwing after, thence the desire is obtained which is in the
standing. Himself to all the deities he offers who consecrates himself; all
the deities are Agni; all the deities are Soma; in that he offers a victim to
Agni and Soma, verily thus the sacrificer redeems himself from all the
deities. 3 They say, ‘ As victim for Agni and Soma should be offered one of
two colours, 3 for it is for two deities.’ That is not to be regarded. It should
be offered as fat; cattle are characterized by fat; the sacrificer becomes
emaciated as it were; in that the victim is fat, verily thus he makes the
sacrificer prosper with his own fat. They say, ‘ He should not eat of the
* BY. Hi. 8. 4. * Cf. TS. vi. 1. 11. 6; KB. x. 8.
* C£ TS.vi. 8.4.9; KS.xxvi.6j MS.iii.9.4; s Cf. £B. Hi. 8. 4. 28; KB. x. 8; Livi, La
£B. iii. 7.1.82. doctrine da sacrifice, p. 182.
137]
The Animal Sacrifice
[—iU
victim for Agni and Soma; of a man he eats who eats of the victim for
Agni and Soma, for thereby the sacrifioer redeems himself/ That is not to
be regarded. 4 (The victim) for Agni and Soma is an oblation connected with
the slaying of Vrtra ; by means of Agni and Soma Indra slew Vrtra; they
said to him, ‘ Through us two thou hast slain Yrtra; let us choose a boon
from thee/ 1 Choose ’ (he said). They chose this boon, the victim on the
pressing day of to-morrow. This is regularly performed for those two; for
it is chosen as a boon for them. Therefore should the victim be partaken
of, and one should be fain to take it.
ii. 4 (vi. 4). With the Apr! verses he delights; 1 the Apr! verses are bril¬
liance and splendour; verily thus with brilliance and splendour he causes him
to prosper. He says the offering verses for the kindling-sticks; the kindling-
sticks are the breaths, for the breaths enkindle all that there is here; verily
thus he delights the breaths, he places the breaths in the sacrificer. He
says the offering verse for Tanunapat; Tanunapat is the breath, for he pro¬
tects bodies; verily thus he delights the breath, he places the breath in the
sacrificer. He says the offering verse for Nara^ansa 2 ; men are offspring;
praise is speech; verily thus he delights offspring and speech; offspring and
speech he confers upon the sacrificer. He says the offering verse for the
sacrificial food; the sacrificial food is food; verily thus he delights food;
food he confers upon the sacrificer. He says the offering verse for the
strew; the strew is cattle; verily thus he delights cattle; cattle he confers
upon the sacrificer. He says the offering verses for the doors; the doors
are rain; verily thus he delights rain; rain and proper food he bestows
upon the sacrificer. He says the offering verse for dawn and night; dawn and
night are day and night; verily thus he delights day and night; in day and
night he places the sacrificer. He says the offering verse for the divine Hotrs;
the divine Hotrs are expiration and inspiration; verily thus he delights expira¬
tion and inspiration; expiration and inspiration he confers upon the sacrificer.
He says the offering verse for the three goddesses; the three goddesses are
expiration, inspiration, and cross-breathing; verily thus he delights them;
them he confers upon the sacrificer. He says the offering verse for Tvastr;
Tvastr is speech, for speech creates 3 all this as it were; verily thus he
delights speech; he confers speech on the sacrificer. He says the offering verse
4 Cf. ts. vi i. ii. a
1 The literal sense is of course intended as
well as the derivate 1 say the AprlsFor
the verses see AfS. iii. 2.6 seq. ; 9 £S. v.16.
6-7. Cf. KB. x. 8 , and for $$ 1 and 4 £B.
iii. 8 . 1 .2; ix. 2. 8 . 44. Cf. also Schwab,
Das dUindimhe Thierop/tr , pp. 90-92; Max
MUller, Anc. Sansk . Lit pp. 468 aeq.
3 According to Ap£S. xxiv. 12.16 Nar&^ahsa
18 [■•<>.». «•]
is invoked by the Yasisthas and 9 ^nakas
only, the other families keep to the
offering to Tantknap&t as the second of
the eleven fore-offerings ; see A£S. i. 5.
21; Weber, Ind. Stud* x. 88 aeq.
9 Cf. RV. x. 180. 1; Waokernagel, Altind.
Gramm . i. 176, 274; Oldenbezg, Rgveda-
Noten , ii. 866 .
[138
II. 4—]
The Soma Sacrifice
for the lord of the forest; the lord of the forest is the breath ; verily thus
he delights the breath; the breath he places in the sacrificer. He says the
offering verse for the calls of Hail!; the calls of Hail! are a support; verily
thus on a support at the end he establishes the sacrificer. For these should
he use (verses) by the ancestral seer; in that he uses (verses) by the seer,
verily thus he does not set loose the sacrificer from his connexion.
ii. 5 (vi. 5). * Recite for the carrying round of fire * the Adhvaryu says.
‘ Agni, the Hotr, at our sacrifice *, this triplet 1 to Agni in Gayatri he recites
when the carrying round of fire is being performed; verily thus with
his own deity, his own metre, he makes him prosper. ‘ Being a steed
he is carried round* (he says), for him being as it were a steed they
carry round. ‘ Thrice round the sacrifice Agni goeth like a charioteer ’
(he says), for he like a charioteer goes round the sacrifice. ( The lord
of strength, the sage * (he says), for he is the lord of strength. * Do thou
give the supplementary direction, O Hotr, for the oblations for the gods *
the Adhvaryu says. ‘ Agni hath conquered, 8 he hath won strength thus
the Maitravaruna begins the supplementary direction. They say, ‘ Since the
Adhvaryu gives the order for supplementary directions to the Hotr, 3 then
why does the Maitravaruna begin the supplementary direction?* The
Maitravaruna is the mind of the sacrifice; the Hotr is the voice of the
sacrifice; instigated by mind voice speaks, for the speech which one speaks
with his mind elsewhere, that speech is demoniacal and not acceptable to
the gods. In that the Maitravaruna begins the supplementary direction,
verily thus with mind he sets speech in motion; with speech set in motion
by mind he provides the oblation for the gods.
ii. 6 (vi. 6). ‘ O divine slayers and O human (slayers) make ready * he
says; the slayers of the gods and those of man, them thus he instructs.
1 Bring ye (it) to the doors of sacrifice, 1 ordaining the sacrifice for the lords
of the sacrifice’ (he says). The sacrifice is the victim; the lord of the
sacrifice the sacrificer; verily thus he makes the sacrificer prosper with his
own sacrifice. Or rather they say, ‘To whatever deity the victim is
slaughtered, that is the lord of the sacrifice. 1 If the victim be for one
deity, ‘for the lord of the sacrifice’ he should say; if for two deities,
‘for the two lords of the sacrifice’; if for many deities ‘for the lords
of the sacrifice’. That is the rule. ‘Forward for him bear Agni’ (he
1 BV. iv. 15.1-8; see A£S. iii. 2.9. Cf. KB.
z. 3; £B. iii. 8. 1. 6; v. 16. 8;
Schwab, Das altindische Thieropfer , p. 93.
8 A9S. iii. 2. 20; 99S. v. 16. 9.
8 In this case Hotr is addressed to the
Maitrfivaruna, the generic term being
used for the specific.
ii. 6. 1 The phrase S&yana takes as havirmdrgdn
or vifasanahetik. Cf! A£S. iii. 3. 1; KB. x.
4; ?£S. v. 11; TB. iii. 6. 6. 1; KS. xvi.
21; MS. iv. IS. 4 ; BQS. v. 2.9; Schefte-
lowitz, Die Apokryphm dee Rgveda , p. 154;
Schwab, Dae altindische Thieropfer, pp.
102 eeq. ; Roth, Nirukta , pp. xxxviii. sq.
139]
The Animal Sacrifice [—ii. 7
says); the victim as it was borne along saw death before it, and was not
willing to go to the gods; the gods said to it, 'Come; we shall make
you go to the world of heaven/ It replied ‘Be it so; bnt let one of
yon go before me/ ‘Be it so’ (they replied). Before it went Agni;
it followed after’ Agni. Therefore they say, ‘ Every animal is connected
with Agni, for after Agni it followed.’ Therefore also they bear Agni
before it. ‘Spread the strew’ (he says); the victim has plants as its
body; verily thus he makes the victim have its full body. ‘ May its mother
approve it, its father, its brother from the same womb, its comrade from
the same flock ’ (he says); verily thus they slay it with the approval of
its generators. 8 ' Place its feet north; make its eye go to the sun; let loose
its breath to the wind, its life to the atmosphere, its ear to the quarters,
its body to earth’ (he says); verily it he thus places in these worlds.
‘Flay off its skin in one piece; before cutting the navel force out the
omentum; keep its breath within* (he says); verily thus he places the
breaths in cattle. ‘ Make 3 its breast an eagle, its two front legs hatchets,
its two fore feet spikes, its shoulders two tortoises as it were, its loins
uncut, its thighs two door leaves, its knees oleander leaves; its ribs are
twenty-six; them in order remove; make each limb of it perfect’ (he
says); verily thus its members and its limbs he delights. ‘ Make a hole
in the earth to cover the offal ’ he says; the offal is connected with plants;
this (earth) is the support of plants ; verily thus at the end he establishes
it in its own support.
ii. 7 (vi. 7). ‘ Unite the Raksases with the blood ’ he says. 1 With the
husks and the polishings the gods deprived the Raksases of the offerings
of oblations (of cereals, Ac.), with blood of the great sacrifice. In that
he says ‘Unite the Raksases with the blood’, with their own share he
excludes the Raksases from the sacrifice. They say ‘He should not at
the sacrifice make mention of Raksases; what Raksases are there ? The
sacrifice is without Raksases.’ They say, however, ‘He should make
mention ; if a man deprive one with a portion of his portion, he revenges
himself on him, or if he does not revenge himself on him, then on his
son, or on his grandson, but he does revenge himself on him/ If he make
mention he should do so inaudibly; the inaudible part of speech is hidden
as it were, the Raksases are hidden as it were. If he were to make
mention audibly he would make his speech the speech of the Raksases.
* An interesting example of the common kavafdk&rau and for this cl kava§ of doors
practice of deprecating the anger of the in MS. iii. 16. 2; VS. xxix. 6.
relatives of the dead victim. 1 Cf. ?B. xi. 7. 4. 2. See AfS. iii. 8. 1-4 ,
* The details of the cutting up are obscure; 998. v. 17. 8 mq. rakfobh&tah is taken as
. S&yana has for prapud prakrttachedanau , acc. by Sftyana, as gen. by BR., cf. i. 25.
for fold pitdk&k&rau. karatoru is rendered For dtp cf. Oertel, Conned . Acad. xv. 159.
ii. 7—]
[140
The Soma Sacrifice
He who speaks the speech of the Raksases (speaks) that speech which
a proud person or a man distraught speaks; that is the speech of the
Raksases. He does not himself become proud, nor in his offspring is
a proud son born who knows thus. ‘Its entrails 2 do not cut deeming
them an owl (in that shape), lest in your family and offspring a howler
may howl, O slayer’ (he says); to the divine and the human slayers
verily thus he hands it over. ( 0 Adhrigu, toil, carefully toil; toil,
O Adhrigu 9 thrice should he say and ‘ O free from sin*; 3 the slayer of the
gods is the Adhrigu, the Nigrabhitr the one free from sin; verily thus
he hands it over to the slayers and the Nigrabhitrs. *0 slayers,
whatever here shall be well done, to us that; whatever ill done, elsewhere
that* (he says); Agni was the Hotr of the gods; with speech he
dissected it; by speech the Hotr dissects it. Whatever they cut below or
above, 4 whatever is done to excess or defectively, verily thus he indicates
it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr
set free with full life for fullness of life ; all his life he lives who thus knows*
ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain
his sap went out; it entered the horse; therefore the horse became fit
for the sacrifice, and him whose sap had departed they dismissed; he
became a monkey. 1 They slew the horse; it went away from the horse
when slain; it entered the ox; therefore the ox became fit for sacrifice,
and it whose sap had departed they dismissed; it became a Gauramrga. 2
They slew the ox; it departed from the ox when slain; it entered the
sheep; therefore the sheep became fit for sacrifice, and it whose sap
had departed they dismissed; it became the Gayal. They slew the
sheep; it departed from the sheep when slain; it entered the goat;
therefore the goat became fit for sacrifice, and it whose sap had departed
they dismissed; it became the camel. It dwelt for the longest time in
the goat; therefore the goat is of these animals the most often employed.
They slew the goat; it departed from the goat when slain; it entered this
(earth); therefore this (earth) became fit for sacrifice, and it whose sap
had departed they dismissed; it became a Qarabha. 3 These animals whose
9 Sftyana takes rdvifta as ‘cut* but ravat as
4 make a noise', i. e. weep for a cause of
grief, and this must be right. Schwab
(Ztas altindische Thierop/er , p. 105) thinks
urUka m gudda and renders nsd * 4 and not *.
ru— 4 cut *; BR. take ru*= ‘cry* both times.
8 Cf. TB. iii. 6. 6. 4 ; Schwab, p. 106, n.
4 L e. too low or too far up; there must be
an error, not merely a description here
as in Sftyana; Haug has 4 too soon' and
4 too late \
1 kimpurufafy is of very doubtful sense, but
4 monkey ’ seems much more likely than
4 dwarf’ suggested by Haug. Cf. £B. i. 2.8.
6-9; iii. 8.8.1; Weber, Ind. Stud. ix. 246.
9 Of uncertain nature ; 4 white deer ’, Haug.
Sftyana says 4 whose horns even are hairy’;
Bos gaums is the accepted version.
* Of uncertain nature; mentioned in AV. ix.
5. 9 (gcUabha in Ppp.); VS. xiii. 51, &©.;
an eight-footed lion-killer is Sftyana's
version.
141 ]
The Animal Sacrifice [— ii. 10
sap is departed are unfit for sacrifice; therefore one should not eat of
them. It they followed in this (earth); it, followed, became rice; in
that they offer also a cake in the animal sacrifice (it is because they
think) 'Let our sacrifice be with a victim with sap, let our sacrifice be
with a victim whole.’ 4 His sacrifice is performed with a victim with sap,
his sacrifice is performed with a victim whole who knows thus.
ii. 9 (vi. 9). The cake (which is offered) is the victim which is killed;
the chaff 1 of it is the hairs, the husks the skin, the polishings the blood, the
pounded grains and fragments the flesh, whatever is substantial the bone.
With the sap of all animals he sacrifices who sacrifices with the cake.
Therefore they say, 'The cake offering is the people’s sacrificial session.’
4 Te two, Agni and Soma, of joint power, have placed
These constellations in the sky;
Te too the rivers from unspeakable misfortune,
O Agni and Soma, set free when fast held; 9
this offering verse 2 he says for the omentum. By all these deities is
he seized who becomes consecrated. Therefore they say ' He should not
eat (the food) of one consecrated/ In that he says as offering verse for
the omentum ' O Agni and Soma ye set free when fast held ’, verily thus
from all the deities he sets the sacrificer free. Therefore they say * One
should eat when the omentum has been offered, for he then becomes the
sacrificer.’ ‘ Another from the sky Matar^van bore * he says as offering
verse 8 for the cake. ‘ Another from the mountain the eagle pressed out ’,
(he says) for hence as it were is he, hence is the sap gathered. ‘ Make
ready the oblations, shape food forth ’ he uses as offering verse 4 for the
Svisfckrt of the cake (offering). Verily thus he makes ready the oblation
for him and places sap and strength in himself. He invokes the sacrificial
food; 6 the sacrificial food is cattle; 6 verily thus he invokes cattle; he
confers cattle on the sacrificer.
ii. 10 (vi. 10). ‘ Recite for the oblation being cut off for Manota * the
Adhvaryu says. He recites the hymn 1 ‘ For thou, O Agni, are the first
thinker.’ They say ' Since the victim is for other deities also, then why
4 For this idea see the next sentence, ii. 9; 9 BV. i. 98. 6; see A£S. i. 6.1 ad fin.
4 whole sacrificial essence *, Haug. 4 BV. iii. 64. 22; see AfS. iii. 6. 9. Gf.
1 The tenses of the words are not all clear, Schwab, Das aUindische ThieroRfer, p. 188.
bat Sftyana’s views seem reasonable. 6 A9S. i. 7. 7 ; ffS. i. 12. 1 ; though Sayana
Anfrecht maintains yat kimcitkam against gives TB. iii. 6. 8. 1 as an alternative.
PW. and Weber, Ind. Stud. ii. 9; lokyam " Sftyana cites for this TS. i. 7. 2. 1.
most have some such sense as rendered, ii. 10. 1 BV.vi. 1. Gf. KB.x.6; fB. iii. 8.8.14;
not merely«prefcfomyom. A$S. iii. 6.1; ffS. v. 19.18. The Maitrft-
* BV. i. 98. 6 ; AfS. iii. 8. 1; 99 s - v * 18 * H. varnna says it; Schwab, Das altindische
For the gen. dQcfitasya of. K^S. xxv. 8.16; Thieropfer, p. 187.
TB. i. 8. 2. 7; KS. xiv. 6; JUB. i. 67.1.
[142
ii. 10—] The Soma Sacrifice
does he recite (verses) to Agni alone for the oblation being cnt off for
Manota ?’ Three are the Manotas of the gods, for in them are their minds
woven. Speech is the Manota of the gods; for in it are their minds
woven. The cow is the Manota of the gods, for in it are their minds
woven. Agni is the Manota of the gods, for in him are their minds woven.
Agni is all the Manotas; in Agni the Manotas unite. Therefore he recites
(verses) to Agni only for the oblation being cut off for Manota. ‘0 Agni
and Soma, of the oblation set forward ’ he uses as offering verse * for the
oblation. In ‘of the oblation’ it is (appropriate and) perfect in form,
as ‘ set forward ’ it is perfect in form. Made perfect with all perfections
his oblation goes to the gods who knows thus. He says the offering verse
for the lord of the forest; 3 the lord of the forest is the breaths; with
life his oblation goes to the gods when one knowing thus says the
offering verse for the lord of the forest. He says the offering verse of
the Svistakrt; 4 the Svistakrt is a support; verily thus on a support
at the end he establishes the sacrifice. He invokes the sacrificial food; 6
the sacrificial food is cattle; verily thus he invokes cattle; he confers
cattle upon the sacrificer.
ADHYAYA II
The Animal Sacrifice ( continued ).
ii. 11 (vii. 1). The gods performed the sacrifice; towards them as they
performed it came the Asuras, (saying) ‘ We shall make a disturbance of
their sacrifice.’ When over the victim had been said the Apris, before as
it were the circumambulation with fire they attacked the post from
the east. The gods, perceiving, placed around three forts consisting of
citadels made of Agni, to protect themselves and the sacrifice. These Agni-
made citadels kept shining and blazing. The Asuras, in terror, ran away;
verily with Agni before and Agni behind they smote away the Asuras
and the Raksases. Verily then also the sacrifices in that they perform
the circumambulation with fire place around three forts, consisting of
citadels made of Agni, to protect the sacrifice and themselves. Therefore
they carry fire round ; therefore for the carrying round of fire he recites.
The victim over which the Apris have been said and round which fire
has been carried they lead northwards. 1 They carry a torch before it,
(thinking) ‘The victim is in essence the sacrificer; by this light the
sacrificer with light before him will go to the world of heaven.’ By
* BY. i. 93. 7 ; ggS. y. 19. 16. 4 See ggS. y. 19. 21-28. There is no Nigada.
» See 99S. y. 19. 18-20. The verse is RV. x. " See ggS. v. 19. 24. Gf. AB. ii. 9. 11.
70. 10. 1 Cf. TS. iii. 1. 8. 2.
143 ]
The Animal Sacrifice [ —ii. 12
this light the sacrificer with light before him goes to the world of heaven.
When they are about to kill it, then the Adhvaryu throws the strew
below. In that they lead it outside the altar when over it has been said
the Apris and round it fire lias been carried, verily thus they make it
sit on the strew. They dig a hole for the offal; the offal is connected
with plants; this (earth) is the support of plants; verily thus in its support
it at the end they establish. They say, ( This animal is the oblation;
now much of it goes away, hair, skin, blood, dewclaws, hooves, the two
horns, the raw flesh falls away; by what is this made up?’ In that they
offer a cake also at the animal sacrifice, thereby is this made up for it.
The saps went away from animals; becoming rice and barley were they
bora; in that in the animal sacrifice they offer also a cake, (it is because
they think) ‘ Let our sacrifice be with a victim with sap; let our sacrifice
be with a victim whole/ His sacrifice is performed with a victim with
sap; his sacrifice is performed with a victim whole who knows thus.
ii. 12 (vii. 2). Having forced out its omentum they bring it up; the Adh¬
varyu covering it with butter from the dipping ladle says, * Recite for the
drops/ In that the drops are dropped, (it is because he thinks) ‘ The drops
are connected with all the deities; let these not, undelighted by me, go to
the gods/ ‘ Rejoice in the most extending * he recites. 1 ‘ This speech most
pleasing to the gods, offering the oblations in thy mouth * (he says); verily
thus he offers them in the mouth of Agni. ‘This our sacrifice place
among the immortals’, this hymn 2 he recites. In ‘Rejoice in these
oblations, O all-knower* he invokes rejoicing in the oblations. ‘Of the
drops, O Agni, of fat, of ghee ’ (he says), for they are of fat and of ghee.
‘ O Hotr, eat first seated * (he says); Agni is the Hotr of the gods; verily
thus he says ‘ O Agni, eat, first seated/ ‘ Rich in ghee, O purifying one,
for thee the drops of fat are dropped ’ (he says), 3 for they are of fat and of
ghee. In ‘ Bestow upon us in thy wont that most worthy thing meet for the
enjoyment of the gods ’ he invokes a benediction. ‘ To thee, the sage, the
drops drop ghee, O Agni, who art to be appeased ’ (he says), 4 for they drop
ghee. In 1 As best seer art thou kindled; do thou become the helper of the
sacrifice ’ he invokes the perfecting of the sacrifice. ‘ For thee they drop, 6
0 Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee’ (he
says), for they are of fat and of ghee. ‘ Praised by the poet with great
blaze hast thou come; rejoice in the oblations, O wise one ’, with this he
invokes rejoicing in the oblations.
1 RV. i. 75. 1; see Schwab, Das aUindische 8 RV. iii. 21. 2.
Thisrapfsr, pp. 114, 115. 4 RV. iii. 21. 8.
2 RV. iii. 21. * RV. iii. 21. 4.
ii. 12 —]
[144
The Soma Sacrifice
‘ For thee from the middle the best fat is taken out,
We give it forth unto thee;
For thee, O bright one, the drops drop on the skin,
Taste of them among the gods ’
(he says); 6 verily thus he says the vasat call over them, just as in ‘ O
Agni, taste the Soma.’ In that the drops are dropped, and the drops
are connected with all the deities, therefore the rain comes divided into
drops.
ii. 13 (vii. 3). They say, 1 ‘ What are the invitatory verses of the calls of
Hail! What the direction? What the offering verse?’ These which he
recites are the invitatory verses, the direction is the direction; the offering
verse the offering verse. They say, ‘ What is the deity of the calls of
Hail!?’ ‘The All-gods’ he should reply. Therefore they use as offering
verse ‘ May the gods eat the oblation over which has been said the call
of Hail! ’ The gods by the sacrifice, by zeal, by fervour, by the libations
went to the world of heaven; when the omentum had been offered the
world of heaven was discerned by them; having offered the omentum,
disregarding the other rites they went aloft to the world of heaven. Then
the men and the seers came to the place of sacrifice of the gods, ‘ We shall
seek something of the sacrifice for discernment.’ They went round, and lo
the victim lying without entrails! 2 They perceived ‘ The victim is just
so much as the omentum.’ The victim is just so much as the omentum.
In that having cooked it they offer it at the third pressing, (it is because
they think) ( Let our sacrifice be performed with many libations; let our
sacrifice be with the victim whole.' His sacrifice is performed with many
libations; his sacrifice is with the victim whole who knows thus.
ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia; the
Agni libation is a libation of ambrosia; the libation of butter is a libation
of ambrosia; the libation of Soma is a libation of ambrosia. These are
the incorporeal libations; with those libations which are incorporeal the
sacrificer conquers immortality. The omentum is seed; seed disappears
as it were, the omentum disappears as it were; seed is white, the omentum
is white; seed is incorporeal, the omentum is incorporeal. The blood and
the flesh are the body. Therefore should he say ‘ As much as is bloodless,
4 RV. iii. 21. 5. fire; the last fore-offering after the drops
1 The Puronuv&ky&s are those given above in are offered and before the omentum is
AB. ii. 12 ; the Praisa is that of the fore- offered. See Schwab, Dos dUinduche
offering hota yaktad agnim sv&h&jyasya ; Thieropfer, pp. 115,116.
and the Yfijyfi, is that of the last Apr! 2 ait is changed by Weber to «d~ d + id, as often
verse. The first ten fore-offerings take in £B. i. 6. 2. 3; ii. 2. 3. 8; iii. 4. 2. 2,
place before the circumambulation with Ac.; KS. viii. 10; Caland, VOJ. xxiii. 61.
145] The Morning Litany [—ii. 15
so much do thou cut off.' (The offering) is made in five portions; 1 even
of the sacrifice is a four-portioner, still the omentum is made into five
portions. He makes a basis of butter, a fragment of gold (comes next),
the omentum, a fragment of gold; above he makes a layer of butter.
They say ‘ If there is no gold, how shall it be ? ’ Having made two bases
of butter, having made a portion of the omentum, then he makes two
layers of butter on the top; butter is ambrosia; gold is ambrosia; therein
he obtains the desire which is in the butter, therein he obtains the desire
which is in gold. They make up five; man is fivefold and disposed in
five parts, hair, skin, flesh, bone, marrow. Having made ready the sacri¬
fice in the same extent as is man, he offers in Agni as the birthplace of
the gods; Agni is the birthplace of the gods; he having come into being
from Agni as the birthplace of the gods, from the libation, with a body of
gold, he goes aloft to the world of heaven.
The Morning Litany .
ii. 15 (vii. 5). ‘For 1 the gods that move at mom recite, O Hot?' the
Adhvaryu says. Agni, Usas, and the A 9 VUI 8 are the gods that move at
mom; they come with seven metres each; the gods that move at mom
come to the call of him who knows thus. When Prajapati himself as
Hotr was about to recite the morning litany, both the gods and the
Asuras resorted to the sacrifice, (thinking) ( For us will he recite, for us.’
He recited for the gods alone; then did the gods prosper, the Asuras were
defeated. He prospers himself, the evil rival who hates him who knows
thus is defeated. In the morning he recited it for the gods; in that he
recited in the morning, that is why the morning litany has its name. It
should be recited in the deep of the night, to secure the whole of speech,
the whole of the holy power. If a man prospers or attains pre-eminence,
his speech as uttered others repeat; therefore should it be recited
in the deep of the night; before the utterance of speech must it be
recited. If he should recite, when speech has been uttered, verily he
would make him a repeater of what has been said by another; there¬
fore in the deep of night should it be recited. Before the speaking of
the fowls 2 should he recite; the birds, the fowls, are the mouth of Nirrti;
1 For this see Schwab, Das aiiindische Thieropfsr,
pp. 119, 120. Bhftr. vi. 16. 4 and 6 are
an obylous quotation from this passage.
The omentum is not divided, but the
offering is made of five portions. For
the Avad&nas see also Hillebrandt, Neu-
und VoUmondsopfer, pp. 108 seq.
19 [»«••■ «•]
ii. 16. 1 For the morning litany see KB. xi.
For the ritual see A£S. iv. 18 ; (JfS. vi. 2;
Caland and Henry, L’Agnistoma, pp. ISO-
182.
* Cf. TS. vi. 4. 8. 1 as further explained by
Ap£S. xii. 8. 14, 16, purfl vd vayobhyah
prmmditofa
ii. 15 —] The Soma Sacrifice [146
now as to his reciting before the speaking of the fowls (it is because
they think), ‘ Let us not speak after speech has been uttered unconnected
with the sacrifice.’ Therefore it should be recited in the deep of the night.
Or rather when the Adhvaryu begins, then he should recite; when the
Adhvaryu begins, verily with speech he begins, at speech the Hot?
recites, for speech is the holy power. Herein is the desire obtained which
is in speech and in the holy power.
ii. 16 (vii. 6). When Praj&pati himself as Hot): was about to recite the
morning litany, all the deities expected * With me will he begin; with me.’
Praj&pati pondered, ‘ If I shall begin with one specified deity, then by what
means shall I obtain the other deities 1’ He saw this verse, 1 ‘ O waters,
the rich ones’; the waters are all the deities; the rich ones are all the
deities. With this verse he began the morning litany. All these deities
were delighted, ‘ With me has he begun; with me! ’ All the deities delight
in him beginning the morning litany. By him who knows thus the morning
litany is provided with all the deities. The gods were afraid, ‘ The Asuras
will take from us this morning sacrifice, just as those that have more force
and might.’ To them said Indra * Fear not; against them in the morning
shall I hurl my thunderbolt thrice made perfect.’ This verse did he speak;
it is a thunderbolt, in that it is addressed to the son of the waters; it is
a thunderbolt, in that it is a Tristubh; it is a thunderbolt in that it
is speech. It he hurled against them; with it he slew them; thus indeed
the gods prospered, the Asuras were defeated. He prospers himself, the
evil rival who hates him is defeated, who knows this. They say ‘ He indeed
would be a Hot? who in this verse could produce all the metres ’; this thrice
repeated supports all the metres; this is the generating of the metres.
ii. 17 (vii. 7). A hundred (verses) should be recited for one desiring life;
man has a hundred (years of life), a hundred strengths, a hundred powers;
verily thus he confers upon him life, strength, and power. Three hundred
and sixty should be recited for one desiring the sacrifice; three hundred
and sixty are the days of the year; so great is the year; Praj&pati is the
year; the sacrifice is Praj&pati. To him the sacrifice condescends, for whom
one who knows thus recites three hundred and sixty. Seven hundred and
twenty should be recited for one desiring offspring and cattle. Seven
hundred and twenty are the days and nights of the year; so great is the
year; Praj&pati is the year; he through whose propagation all this is
propagated; verily thus through Praj&pati being propagated he is propa¬
gated with offspring and cattle for propagation; he is propagated with
offspring and cattle who knows thus. Eight hundred should be recited for
1 RV. x. 80. 12. Cf. KB. xi. 4 ; A9S.hr. 18.6.
147]
The Morning Litcmy [—ii. 18
one who is called not a Brahman 1 or who being ill-spoken of and seized
with defilement sacrifices; the G&yatri has eight syllables; by means of the
Gayatri the gods smote away the evil, the defilement; verily thus by
the Gayatri he smites away the evil, the defilement. A thousand should be
recited for one desiring heaven; the world of heaven is at a distance of
a thousand journeys * of a horse hence; (they serve) for the attainment
of the world of heaven, the securing, the going to (the world of heaven).
An unlimited number should be recited; Prajapati is unlimited; the
morning litany is the litany of Prajapati; in it are all desires obtained.
In that he recites an unlimited number, (it serves) to win all desires; all
desires he wins who knows thus. Therefore should an unlimited number
be recited. In seven metres he recites for Agni; seven are the worlds of
the gods; in all the worlds of the gods he prospers who knows thus. In
seven metres he recites for Usas; seven are the tame animals; he wins the
tame animals who knows thus. In seven metres he recites for the Alvins;
in seven ways spoke speech; so much spoke speech; (they serve) to secure
the whole of speech, the whole of the holy power. To three deities he
recites; three are these threefold worlds; verily (they serve) to conquer
these worlds.
ii. 18 (vii. 8). They say ‘ How is the morning litany to be recited ? ’ The
morning litany is to be recited according to the metres; the metres are the
limbs of Prajapati; the sacrificer is Prajapati; that is meet for the sacrificer.
The morning litany should be recited by feet; cattle have four feet, for the
winning of cattle. By half-verses should it be recited, just as one usually
recites it, for support; man has two supports, cattle four feet; verily thus
the sacrificer with two supports he establishes among four-footed cattle;
therefore should it be recited by half-verses. They say ‘ Since the morning
litany is transposed, 1 how does it become not transposed?’ 'Since the
Brhatl does not depart from the middle of it,’ he should reply, 1 For this
reason.’ Some deities have the libations as their portion, others the Stomas
and the metres. The libations which are offered in the fire, by them he
delights those whose portion is the libations; in that they sing and recite,
thereby those whose portion is the Stomas and the metres. Both sets of
deities are delighted and sacrificed to by him who knows thus. Thirty-
three are the gods that drink Soma, thirty-three that do not drink Soma;
eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the va§at call are
1 Cf. also AB. i. 16, n. 18.
* For other estimates see Weber, Ind. Stud . ix.
860; o t Vedic Index, i. 70.
ii. 18. 1 This refers to the order of the metres
on the morning litany, viz. G&yatrl,
Anustubh, Tristubh, and Bfhatl; Usnih,
Jagati, and Pahkti, not the normal
(avffUdha) order by fours upwards, which
is given in the enumerations in the
Anukramani, 59®* Y * ® 7 » &°*
ii. 18—] The Soma Sacrifice [148
the deities that drink Soma; the eleven fore-offerings, the eleven after¬
offerings, the eleven subordinate 2 offerings, are those that do not drink the
Soma and have the victim as their portion; by Soma he delights the Soma
drinkers, by the victim those that do not drink Soma. Both sets of deities
are delighted and sacrificed to by him who knows thus. ‘ Usas with her
ruddy kine hath appeared ’, with this last (verse 2 ) he concludes. They say
' In that he recites for three rites, to Agni, to Usas, and to the Agvins, how
are all these rites concluded by him when he concludes with one verse
only?' ‘Usas with her ruddy kine hath appeared’ is the characteristic of
Usas; ‘ Agni in due season hath been placed ’ of Agni; ‘ Tour chariot hath
been yoked, O ye of great wealth, wonder-workers, the immortal, lovers of
sweetness, hear ye my call ’ of the A 9 VUI 8 . So all three rites are concluded
by him when he concludes with one verse only.
ADHYAYA III
The Aponaptrlya .
ii. 19 (viii. 1). The 1 seers performed a sacrificial season on the Sarasvatl;
they drove away Kavasa Ailusa from the Soma, ‘The child of a slave
woman, a cheat, no Brahman; how has he been consecrated in our midst ? ’
They sent him out to the desert, (saying) ‘There let thirst slay him;
let him drink not the water of the Sarasvatl/ He sent away to the
wilderness, afflicted by thirst, saw the ‘ child of the waters ’ hymn, 2 ‘ Forth
among the gods let there be speeding for the Brahman/ Thereby he
went to the dear abode of the waters; him the waters welled out after; all
around him Sarasvatl hastened. Therefore they call it here Parisaraka, in
that Sarasvatl went all around him. The seers said ‘ The gods know him;
let us summon him/ ‘Be it so’ (they replied). They summoned him;
having summoned him they performed this ‘child of the waters’ (hymn),
‘ Forth among the gods let there be speeding for the Brahman ’; therewith
they went to the dear home of the waters, of the gods. He goes to the dear
home of the waters, of the gods; he conquers the highest world who knows
thus, and he who knowing thus performs the ‘ child of the waters ’ (hymn).
It he should recite continuously; Paijanya comes to rain continuously 3 for
* For these see TS. i. 8. 11. Kavasa of. KB. xii. 8; L4vi, La doctrine du
8 RV. v. 75. 9. sacrifice, p. 160.
1 AB. ii. 19 and 20 and KB. xii. 1 and 2 deal 8 RV. x. 80. The sense of the verse is doubt-
wifch the recitation for the drawing of ful: Caland and Henry render 1 Quo,
the water for the Soma; see A^S. v. 1; pour le servicedivin, la marehe(du sacri-
Eggeling, SBE. xxvi. 282, n. 2 ; Caland floe) aille aux dieux \
and Henry, VAgniqtoma, pp. 189 scq. For 8 Not /Imfctawxrji, i.e. 4 from passing clouds’
(S&yana absurdly ‘on the mountains*).
149]
The Apmcuptriya [—ii. 20
offspring when one knowing thus recites this continuously. If he were to
recite with divisions, then Paijanya would rain with clouds for offspring;
therefore should it be recited continuously only. Of it he recites the
first (verse) thrice continuously; verily thereby the whole is continuously
recited.
ii. 20 (viii. 2). These nine (verses) he recites without omission. 1 Send
forth our sacrifice with divine offering’ (he says) as tenth. 1 * Winding hither¬
ward those of two streams ’ (he says 2 * ), when the Ekadhanft (waters) are
turned hitherward; * What time the waters are seen coming forward ’ (he
says 8 ) when they are being seen; 4 May the cows with milk, eager for the end*
(he says 4 ), when they are coming up; 4 Some come together, others come
up’ (he says 6 ) when they come together. The waters were in conflict, 4 we
shall first bear the sacrifice; we ’; both these Vasativari waters, which are
drawn on the previous day and the Ekadhana (waters which are drawn) in
the morning.
These Bhrgu saw, 4 These waters are in conflict.’ Them with this verse
he brought into harmony, 4 Some come together, others come up.’ They
came into harmony; in harmony they support his sacrifice who knows
thus. * Like the waters divine they come up to the vessel of the offering *
he recites® when they are being poured together into the Hofcr’s goblet,
both the Vasativari and the Ekadhana (waters). ‘ Hast thou seen the
waters, O Adhvaryu ? ’ the Hotr asks the Adhvaryu; the sacrifice is the
waters; verily thus he says ‘Hast thou seen the sacrifice?’ ‘Yea, they
have indeed condescended ’ the Adhvaryu replies; verily thus he says 4 Look
upon them.’ 4 In these, O Adhvaryu, shalt thou press for Indra the Soma
rich in honey, full of rain, bitter at the end, thick meanwhile, 7 for him with
the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with
Brhaspati, with the All-gods, of which having drunk, Indra shall slay the
foes; he shall overcome their tribes’; (so saying) he rises to meet (them); the
waters are to be met; men rise to meet a superior when he comes; therefore
is he to rise to meet them. He must turn round behind them 8 ; they turn
round behind a superior; therefore must he turn round behind them. As
he recites he should move after them; for even if another be the sacrifioer
1 RV. x. 80.11. Cf. KB. xu. 1.
2 RV. z. 80. 10. avrtt&su must b© read.
* RV. x. 80.18.
4 RV. v. 48. 1.
8 RV. ii. 86. 8.
4 RV. i. 88.2. The na is very curious and appa¬
rently an translatable; Caland and Henry
suggest* Les dresses inearales en eaux *,
but of. Oldenberg, $gveda-Notm t i. 88.
7 So BR. v. 55 against S&yana. Oldenberg
(on RV. x. 42. 8) takes the contrast to be
not of the plant but the Savanas, the last
being of flora Soma. VQjavate may mean
‘ full of strength. For the passage above
cf. TS. vi. 4. 8. 4.
8 S&yana tries to make anu- and pary-dvftydh
into two categories, which is impossible.
ii.20—] The Soma Sacrifice [150
still fame will fall to the Hotr; therefore should he move after them as he
recites. Reciting this (verse °), ‘ The mothers go with the paths/ should he
move after. ‘The sisters of those that sacrifice, mixing the milk with
honey ’ (he says) who being without taste of the honey drink desires to win
fame. ‘ Those that are in the sun or with which is the sun ' (he says 10 )
who desires brilliance and splendour. ‘ I invite the waters, the goddesses,
where our kine drink ’ (he says u ) who desires cattle. Reciting all these
should he move after, to win these desires. These desires he wins who
knows thus. ‘ They have come rich with living gifts ’ he recites 12 as the
Vasativari and the EkadhanS waters are being set down; ‘They have
come, the waters, eager to this strew/ when 13 they have been set down.
With this he concludes.
The Upahgu and Antarydma Cups.
ii. 21 (viii. 8). The 1 morning litany is the head of the sacrifice; the
Upan 9 u and Antaryama (cups) are expiration and inspiration; speech verily
is a thunderbolt. Before the Upancju and Antaryama (cups) have been offered
the Hotr should not utter speech; if, before the Upaf^u and the Antaryama
(cups) have been offered, the Hotr should utter speech, with speech as
a thunderbolt he would interrupt the breaths of the sacrificer. If one
were to say then of him, ‘ With speech as a thunderbolt he has interrupted
the breaths of the sacrificer, breath will forsake him/ it would assuredly
be so. Therefore the Hotr should not utter speech before the Uparuju and
Antaryama (cups) have been offered. With ‘ Support expiration; hail! thee,
O easy to invoke, to the sun l * *• he should accompany the Upanju (cup) 2 ;
towards it he should breath forth with ‘ O expiration, support my expira¬
tion/ With ‘ Support inspiration; hail! thee, O easy to invoke, to the sun! ’
he should accompany the Antaryama (cup); towards it he should breath in
with ‘ O inspiration, support my inspiration ’; ‘ To cross-breathing thee 1 *
with this he utters speech, having touched the stone for pressing (the Soma
for) the Upan$u. Verily thus the Hotr, having placed the breaths in the
body, utters speech, with the whole of life, for the whole of life; a full life
he lives who knows thus.
* RV. i. 28, 16.
*• RV. i. 28.17.
11 RV. i. 28. 18.
12 RV. x. 80. 14.
» RV. x. 80. 15.
* AB. ii. 21 and KB. xii. 4 deal with the
first two eups offered, the Up&Afu and
Antary&ma ; see A£S. v. 2; 9£S. vi. 8 ;
Caland and Henry, L'Agniftoma , pp. 155-
157,160-168.
2 1 Restrain * is also possible as a rendering;
‘ O well-calling one' is Eggeling's version
(SBE. xxvi. 254, n. 4).
151 ]
The Sarpama and the Cakes
[—ii. 23
The Sarpana.
ii. 22 (viii. 4). They 1 say ‘ Should he creep 1 Should he not creep ? ’ ‘ He
should creep ' hold some, saying ‘ The Bahispavam&na is the food of both
gods and men; therefore they go together towards it.’ That is not to be
regarded. If he were to creep, he would make the Be a follower of the
Sfiman. If one here were to say of him, ‘ This Hotf has become a follower
of the S&man singer; he has conferred glory on the Udg&ti*; he has fallen
from his place; she will fall from her place,’ it would certainly be so.
Therefore seated here he should recite,
* The Soma drink of the gods here,
At the sacrifice, on the strew, on the altar,
Of this, we are eating.’
So his self is not excluded from the Soma drinking. Moreover he should
say, ‘ Thou art the mouth; may I become the mouth ’; the Bahispavam&na
is the mouth of the sacrifice; the head among his own he becomes, the
chief of his own he becomes, who knows thus. An Asura woman,* named
Long Tongue, licked the morning pressing of the gods; it became drunk.
The gods sought to remedy it; they said to Mitra and Varuna, ‘Do ye
remove this (intoxication).’ They replied, ‘ Be it so; let us choose a boon
from you.’ * Choose ’ (they said). They chose this boon, the milk mess of
the morning pressing. This is their fixed portion, for it is chosen as
a boon by the two. Thus what by her was made intoxicated, as it were, is
made perfect by this (milk mess), for by it the two removed what was
intoxicated as it were.
The Cakes.
ii. 23 (viii. 5). The 1 pressings of the gods were not firm. They saw these
cakes; they offered them at each pressing, to support the pressings; then
indeed were their pressings made firm. In that the cakes are offered at
each pressing, (they serve) to support the pressings, for so are those of them
made firm. The cakes the gods made citadels,* that is why the Puro^&fas
1 AB. ii. 82 and KB. xii. 5 deal with the
sarpana of the priests for the Bahispava¬
m&na Stotra; see A$S. v. 2. 4. 5; Galand
and Henry, L'Agnistoma , pp. 171, 172.
The Mantra is spoiled in metre by the
insertion of too. Cf. also $B. jv. 2. 4.7;
Eggeling, 8BE. xxvi. 249, n. 2. As the
S&man tnne is based on the He (CU. iii.
6.1), it is seoondary.
* The legend explains the nse of a milk mess
at the Bahispavam&na. The tale of the
Asorl is found in the Talavak&ra tradi¬
tion referred to here by S&ya^a, and
published by Oertel, JAOS. xix. 120;
of. L6vi, La doctrine du sacrifice, p. 166.
ii. 28 1 AB. ii. 28 and KB. xiii. 8 deal with
the cakes for the three pressings of Soma.
For the rule of eleven potsherds see TB.
ii. 5. 11. 4; Galand and Henry, L'Agni •
f toma, p. 184.
9 purah is presumably the noun rather than
the prefix, cf. AB. i. 28. 1.
[162
ii. 23 —] The Soma Sacrifice
have their name. They say ‘ He should offer the cakes at each pressing,
one on eight potsherds at the morning pressing, one on eleven potsherds at
the midday pressing, one on twelve potsherds at the third pressing, for such
is the characteristic of the pressings, such of the metres.’ That is not to be
regarded. The cakes at each pressing are all offered to Indra; therefore he
should offer them on eleven potsherds. They say ‘ From that part of the
cake should he eat where it is not anointed with ghee, to protect the Soma
drink; for by ghee as a thunderbolt Indra slew Vrtra.’ That is not to be
regarded. That which is purified is the oblation; what is purified is the
Soma drink; therefore should he eat from any part whatever of it. From
all sides these oblations, butter, fried grains, mush, the pap, the cake, and
the milk mess flow up to the sacrificer as delights; on all sides delights flow
up to him who knows thus.
The Sacrifice of Five Oblations.
ii. 24 (viii. 6). He 1 who knows the sacrifice with five oblations prospers
with the sacrifice of five oblations; the sacrifice of five oblations is made up
of fried grains, mush, the pap, the cake, and the milk mess; this is the sacri¬
fice of five oblations; he who knows thus prospers with the sacrifice of five
oblations. He who knows the sacrifice of five syllables prospers with the
Sacrifice of five syllables; the sacrifice of five syllables is 8u mat pad vag de ;
he prospers with the sacrifice of five syllables who knows thus. He who
knows the sacrifice of five Naragansas 2 prospers with the sacrifice of the
five Nara$afisas; the morning pressing has two Nara$ansa (cups); the mid¬
day pressing two Nara^ansas; the third pressing one Nara^ansas; this is
the sacrifice of five Nara^ansas; he prospers with the sacrifice of five Nara-
9 &nsas who knows thus. He who knows the sacrifice of five pressings
prospers with the sacrifice of five pressings ; the sacrifice of five pressings
is the victim on the fast day, three pressings, the concluding victim ; he
prospers with the sacrifice of five pressings who knows thus. * With the
bay steeds let Indra eat the fried grains; with Pusan the mush; with Saras-
vati, with Bharati, the pap (is for Indra); for Indra the cake ’ is the offer-
1 AB. ii. 24 and KB. xiiL 2 deal with the
sacrifice of five oblations, and AB. adds
speculations on other fivefold elements
in the sacrifice ; see Caland and Henry,
L'Agntitoma, pp. 184, 185. See also TS.
vi. 5. 11. 4 which very closely agrees.
2 This refers to the fillings of the goblets, two
for the first two pressings and once at
the third. For the sens^ see AB. vii. 84.
3 The Mantra is defective as regards the
milk mess (payaeyd) and the construction
is broken, the parivdpa being meant for
Indra with Sarasvatl and Bhftratl. It is
apparently older than the ritual to which
it is accommodated. Cf. PB. i. 5. 11;
9?S. ▼. 4. 8.
153] The Chips for two Deities [—ii.26
ing verse for the five oblation (sacrifice); the two bays are the Rc and the
Saman; Pusan is cattle; mush is food; ‘ With Sarasvati, with Bharati 9 (he
says); Sarasvati is speech, Bh&rata is the breath; ‘ the pap, for Indra the
cake 9 (he says); the pap is food, the cake is power; verily thus he makes
the sacrificer attain union and identity of form and world with these deities
he is united with a stronger, he obtains pre-eminence who knows thus.
* Enjoy, O Agni, the oblation 9 he says as offering verse for the Svis^akrt of
the cake at each pressing. Thereby did Avatsara go to the dear home of
Agni; he conquered the highest world. He goes to the dear home of Agni;
he conquers the highest world, who knows thus and who knowing thus
sacrifices with this (sacrifice of) five oblations and who says the offering
verse. 4
ADHYAYA IV
The Cups Jor two Deities.
ii. 25 (ix. 1). The 1 gods could not agree in the drinking first of Soma 9
the king; ( Let me drink first; let me drink first 9 they desired. They said
seeking agreement, ‘ Come, let us run a race; he who of us wins shall drink
first of the Soma. 9 ‘ Be it so 9 (they replied). They ran a race; of them
running the race when they had started Vayu first took the lead, then
Indra, then Mitra and Varuna, then the Ajvins. Indra perceived of
Vfiyu ‘He is winning. 9 He ran up after him (saying) ‘Let us share
together; then let us win. 9 He answered, ‘No; I alone shall win. 9
‘ A third for me; then let us win 9 (he said). c No, 9 he answered, ‘ I alone
shall win. 9 ‘ A fourth for me; then let us win 9 (he said). ‘ Be it so 9 (he
replied); he admitted him to a fourth share; therefore Indra has a quarter
as his portion, Vayu three-quarters. Indra and Vayu won together, then
Mitra and Varuna, then the Agvins. Their feeding is in accord with their
winning; first for Indra and Vayu, then for Mitra and Varuna, then for
the A^ins. The Indra-Vayu cup is drawn with a quarter for Indra.
Seeing this the seer declares 2 ‘ With the teams, with Indra as charioteer. 9
Therefore now also (when) the Bharatas attack the property of the Satvants,
4 Ycyata yajafUi ca is very curious, though the
sense is clear. Presumably iti here is
used to point the contrast of yajate and
yajati. For the use of no cf. perhaps the
K&nva text of $B. iv. 2. 1. 7: ncty u too
cak&ra . Cf. AB. ii. 80.6 : samavanayati and
°naycU*.
1 AB. ii. 26-28 and 80 and KB. xiii. 6-8 (cf.
20 *•]
£B. iy. 1.3.11) deal with the cups for two
deities, those for Indra and Vftyu, Mitra
and Varuna, and the Afvins; see A£S.
v. 6; 993. vii. 2. 1-3. 6; Caland and
Henry, L'Agnifloma, pp. 199-208 ; for the
race motive cf. Oertel, Tirana. Conn. Acad.
xv. 174 ; AB. iv. 7.
* RV.iv. 46. 26 or 48. 2 6.
ii. 25—] The Soma Sacrifice [154
the charioteers claim a fourth (of the booty) by force of the example since
then Indra becoming a charioteer as it were conquered. 8
ii. 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and
Vayu is speech and breath; that for Mitra and Varuna eye and mind; that
for the A 9 vins ear and self. Now some make the invitatory verses for that
for Indra and Vayu Anusfcubhs, and the offering verses Gayatris (saying),
1 The cup for Indra and Vayu is speech and breath; thus will the two be in
accord with metres also.’ This is not to be regarded. Imperfection is pro¬
duced in the sacrifice when the invitatory verse is longer than the offering
verse; when the offering verse is the longer, that is perfect, and so also
when they are equal. For whatever desire in speech or breath he thus
acts, that is herein obtained. The first invitatory verse is addressed to
Vayu, the second to Indra and Vayu 1 and so with the offering verses. 8
With the one addressed to Vayu, he puts breath in order, for breath is
V&yu; then with the Indra line of (the verse) to Indra and Vayu he puts
speech in order, for speech is connected with Indra. He obtains the desire
in breath and speech; he makes no unevenness in the sacrifice.
ii. 27 (ix. 3). (The cups) for two deities are the breaths; they are drawn
in one vessel; therefore the breaths have one name. They are offered in two
vessels 1 ; therefore the breaths are in pairs. With the Yajus with which
the Adhvaryu offers, the Hotr accepts. With ‘This the wealthy one, of
much wealth; here the wealthy, of much wealth; in me the wealthy, of
much wealth; protector of speech, protect my speech ’ he partakes of (the
cup) for Indra and Vayu. ‘ Invoked is speech together with breath ; may
speech together with breath invoke me; invoked are the seers, divine,
guardians of the body, bom of fervour; may the seers, the divine, invoke
me, guardians of the body, bom of fervour* (he says); the seers, divine,
guardians of the body, bom of fervour are the breaths; verily thus he
invokes them. With ( This the wealthy, finding wealth ; here the wealthy,
finding wealth; in me the wealthy, finding wealth; guardian of the eye,
guard mine eye * he partakes of (the cup) for Mitra and Varuna. * Invoked
is the eye together with mind; may the eye together with mind invoke
me; invoked are the seers, divine, guardians of the body; bom of fervour *
(he says); the seers, divine, guardians of the body, bom of fervour are the
9 That Satvant and Bharata are proper 1 RV. iv. 46.1 and 2. Haug has misinterpreted
names is only to be believed, though this chapter as allowing, and not as for-
S&yana does not recognize either. This bidding inequality, not observing that
involves the change of Satoandm to the verses used are in G&yatrl.
Satoatdm as in <?B. xiii. 5. 4. 21. Cf. ii. 27. 1 I.e. by the Adhvaryu and Prati-
below AB. viii. 14; Weber, Ind. Stud. iz. prasth&tf; see Caland and Henry, VAgni-
258, 264 ; Vedic Index , ii. 421. ftoma, p. 199. Cf. for the chapter TS. vi.
1 RV. i. 2.1 and 4. Of. KB. xiii. 15. 6. 9. 8, 4; QB. iv. 8. 1.
155]
The Chips for two Deities [—ii. 28
breaths; verily thus he invokes them. With 4 This the wealthy, collecting
wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting
wealth; guardian of the earth, guard mine ear 1 he partakes of (the cup)
for the A<jvins. 4 Invoked is the ear together with the self; may the ear
together with the self invoke me; invoked are the seers, divine, guardians
of the body, bom of fervour; may the seers, divine, guardians of the body,
bom of fervour, invoke me* (he says); the seers divine, guardians of the body,
bom of fervour, are the breaths; verily thus he invokes them. He partakes
of (the cup) for Indra and V&yu front to front 2 ; therefore expiration and
inspiration are in front; he partakes of (the cup) for Mitra and Varuna
front to front; therefore the eyes are in front; he partakes of (the cup) for
the Apvins carrying it all round; therefore both men and beasts hear speech
speaking on all sides.
ii. 28 (ix. 4). (The 1 cups) for two deities are the breaths; without taking
in breath he should say the offering verses for (the cups) for the deities, for
the continuity of the breath and to avoid splitting the breaths. (The cups)
for two deities are the breaths; he should not say the second vasat for (the
cups) for two deities. If he were to say the second vasat for those for two
deities, he would bring to rest the unresting breaths; the second vasat call
is the ending. If one were then to say of him ‘ He has brought to rest the
unresting breaths; breath will forsake him,’ it would certainly be so.
Therefore he should not say the second vasat for (the cups) for two deities.
They say 4 Having twice expressed approval the Maitravaruna twice gives
directions; having once expressed approval the Hotr twice says vasat ;
what is the expression of approval of the Hotr ? ’ (The cups) for two
deities are the breaths; the expression of approval is the thunderbolt; if
the Hotr were to express approval between, with the expression as a
thunderbolt he would pierce the breaths of the sacrificer. If one were then
to say of him, 4 With the expression of approval as a thunderbolt he has
pierced the breaths of the sacrificer/ it would certainly be so. Therefore
the Hotr should not express approval between (the two offering verses).
Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the
voice of the sacrifice. Impelled by mind speech speaks, for the speech
which he speaks with mind elsewhere is demoniacal and not welcome to the
gods; verily thus in that the Maitravaruna twice utters the expression of
approval, this is the expression of approval of the Hotr.
* I. e. the month of the cup is placed opposite
his mouth, and he does not drink pro¬
miscuously from any part.
1 This chapter explains the omission of the
anuvafaOcdra in the offering and the fact
that there is only one Ogwr as there is no
space to intervene between the two offer¬
ing verses; see A$S. v.:5. 4, and 21,
where a memorial verse is cited on the
anuwuatk&ra. The latter peculiarity is
again referred to in AB. iii. 0.
ii. 29—]
The Soma Sacrifice
[156
The Seasonal Gups .
ii. 29 (ix. 5). The offerings to the seasons 1 are the breaths; in that they
proceed with the offerings to the seasons, verily thus they place the breaths
in the sacrificer. Six (priests) offer (saying) 4 With the season *; verily thus
they place expiration in the sacrifice; four with 4 With the seasons ’ offer;
verily thus they place inspiration in the sacrifice; twice with 1 With the
season' later; verily thus they place cross-breathing in the sacrificer. This
breath is divided in three ways, expiration, inspiration, and cross-breathing.
In that they offer (saying) 4 With the season/ 4 with the seasons/ 4 with the
season/ (it is) for the continuity of the breaths, to avoid splitting the
breaths. The offerings to the seasons are the breaths; he should not say
the second vasat for the offerings to the seasons ; the seasons are unresting;
each (follows) each. If he were to say the second vasat for the offerings to
the seasons he would bring to rest the unresting seasons; the second vasat
is an ending. If one were then to say of him 4 He has brought to rest the
unresting seasons; it will be an ill season ’, it would certainly be so. There¬
fore he should not say the second vasat for the offerings to the seasons.
The Cups for two Deities (continued).
ii. 80 (ix. 6). (The cups*) for two deities are the breaths; the sacrificial
food is cattle. Having partaken of (the cups) for two deities he invokes the
sacrificial food; the sacrificial food is cattle ; verily thus he invokes cattle;
he confers cattle upon the sacrificer. They say 4 Should he eat first the sub¬
divided sacrificial food ? (Or) should he partake of the Hotr’s goblet ? * First
should he eat the subdivided 2 sacrificial food, and then should he partake
of the Hotr’s goblet. In that he partakes first of (the cups) for two deities,
thereby is the Soma drink first partaken of by him; therefore should he
first eat the subdivided sacrificial food, and then partake of the Hotr’s
goblet; then on both sides he envelopes food with Soma drinkings, to
envelope food. (The cups) for two deities are the breaths; the Hotr’s
1 AB. ii. 29 and KB. xiii. 9 deal with the invited to partake ‘with the seasons
offerings of cups to the Rtus; see £B. iv. (season) *; Eggeling, SBE. xxvi. 819.
K 1; A£S. v. 8; 9£S. vii. 8; Caland and ii. 80. 1 Cf. T& vi. 4. 9. 8.
Henry, L'Agnirtma, pp. 224-229. Cf. TS. • The avdntartdd is a portion of the ida which
vi. 5. 8. 2; OB. viii. 7 borrows from AB. is itself subdivided, and held by the Hotr
as usual. The cups are drawn by the from before his recitation to before he
Adhvaryu and Pratiprasth&tr for the partakes of the ida proper; see A£S. i. 7
seasons and offered to the various deities 9$S. i. 1C-12; Weber, Ind. Stud. ix. 226,
by the different priests, the gods being 226.
157]
The Silent Praise
ML 31
goblet is the body ; the remains of (the cups) for two deities he pours down
into the Hotr's goblet; verily thus the Hotr places the breaths in the body,
with full life for fullness of life; a full life lives he who knows thus.
The Silent Praise .
ii. 31 (ix. 7). What 1 the gods did at the sacrifice, that the Asuras did;
they were of even strength and were not discriminated. Then indeed the
gods saw this silent praise; that of them the Asuras could not follow. The
silent praise is a silent essence. Whatever weapon the gods raised against
the Asuras that the Asuras perceived and countered; then the gods saw this
silent praise as a thunderbolt; they raised it against them; it the Asuras
did not counter; it they hurled at them; with it not countered they smote
them; then indeed the gods prospered, the Asuras were defeated. He
prospers himself, the wicked rival who hates him is defeated, who knows
thus. The gods, regarding themselves as victors, were performing the sacri¬
fice; to it the Asuras came (thinking) ‘We will make a confusion of the
sacrifice.’ They saw them ranged round on all sides, daring; they said,
‘Let us conclude this sacrifice; let not the Asuras injure our sacrifice.’
‘Be it so’ (they replied). They concluded it in the silent praise. With
‘ Bhuh, Agni, light, light, Agni’ they concluded the Ajya and Praliga
(Qastras). With ‘Indra, light, bhuvah, light, Indra’ they concluded the
Niskevalya and Marutvatiya (Qastras). With * Surya, light, light, smr,
Surya ’ they concluded the Vaicjvadeva and Agnimaruta (Qastras). So they
concluded it in the silent praise; having thus concluded it in the silent
praise they attained the end with it uninjured. Then indeed does the
sacrifice come to a conclusion, when the Hotr recites the silent praise. If
any person should after the recitation of the silent praise reproach him or
curse him, he should say of him, ‘He will fall into this misfortune (he
invokes 2 ). Early to-day we complete this when the silent praise is recited.
Just as one may attend upon one come to his house with due performance,
even so now do we attend upon this.’ He falls into this misfortune who
knowing thus, after the silent praise is recited, either reproaches or curses.
Therefore one who knows thus should not reproach or curse when the silent
praise has been recited.
ii 82 (ix. 8). The silent praise is the eyes of the pressings. ‘ Bhuh, Agni,
light, light, Agni ’ is the eyes of the morning pressing. ‘ Indra, light,
1 AB. ii. 81 and 88 eontain the treatment of L’Agniftoma, p. 282. Cf. KB. xiv. 1 ;
the silent praise, which is part of the AfS. v. 9. 1; 99& ?ii. 9. 1.
Ajya $astra; see Caland and Henry, 8 This seems to be the foroe of etdm.
ii. 32 —] The Soma Sacrifice [168
bhuvah , light, Indra' is the eyes of the midday pressing. ‘ Surya, light,
light, st >ar, Surya’ is the eyes of the third pressing. He prospers with
pressings possessed of eyes; with pressings possessed of eyes he goes to the
world of heaven who knows thus. The silent praise is the eye of the sacri¬
fice. The exclamation being one is said twice; therefore the eye being one
is (manifested) twice. The silent praise is the root of the sacrifice : if he
desire of a man ‘ May he be homeless he should not recite the silent praise
at his sacrifice; verily thus he comes to ruin along with the sacrifice which
being without a root falls to ruin. They say 4 He should certainly recite;
it is not good for the priest, if the Hotr does not recite the silent praise, for
on the priest rests the whole sacrifice, on the sacrifice the sacrificer; there¬
fore must it be recited.'
ADHYAYA V
The Ajya Qastra.
ii. 33 (x. 1). The 1 call is the holy power, the Nivid the lordly power,
the hymn the people; he calls, then he inserts the Nivid; verily thus he makes
the lordly power dependent on the holy power. Having inserted the Nivid
he recites the hymn; the Nivid is the lordly power, the hymn the people;
verily, thus he makes the people dependent on the lordly power. If he
desire of a man, 4 Let me deprive him of the lordly power,' he should recite
the hymn in the middle of the Nivid; the Nivid is the lordly power, the
hymn the people ; verily thus he deprives him of the lordly power. If he
desire of a man, 4 Let me deprive him of the people,' he should recite a Nivid
in the middle of the hymn; the Nivid is the lordly power, the hymn the
people; verily thus he deprives him of the people. But if he desire of
a man 4 May all be in due and proper order and correct for him/ he should
call, then insert the Nivid, and then recite the hymn. Thus is the ordering
of all. Prajapati was here being one only in the beginning. He desired
4 May I be propagated and become greater’; he practised fervour; he
restrained speech; at the end of the year he uttered twelve times. The
Nivid has twelve clauses; it was just the Nivid that he uttered; after it
were all beings created. Beholding this the seer declares 2 —
4 He at the call aforetime of Ayu with his wisdom
Brought into being these sons of man.'
1 AB. ii. 88-41 and KB. ziy. 1-8 deal with vii. 9; Caland and Henry, L’Agniftoma,
the Ajya 9aatia; see A£S. y. 2; ffS. pp. 280-284.
* RV. i. 96. 2.
159] The Ajya Qastra [—ii. 35
In that he inserts the Nivid before 8 the hymn (it serves) for propagation;
he is propagated with offspring, with cattle who knows thus.
ii. 34 (x. 2). ‘ Agni god-kindled 1 he recites ; Agni yonder is god-kindled,
for the gods kindle him; verily thus he establishes him in that world.
< Agni man-kindled 9 he recites; Agni here is man-kindled, for men kindle
him; verily thus he establishes him in this world. ‘ Agni the good kindler *
he recites; Agni the good kindler is V&yu, for Vayu himself kindles
himself, himself all this whatever there is here; Vayu verily thus
he establishes in the world of the atmosphere. ‘The Hotr god-chosen 9
he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all
sides by the gods; verily thus he establishes him in that world. ‘The
Hotr chosen by man 9 he recites; the Hotr chosen by man is Agni here,
for he is chosen on all sides by men; verily thus he establishes him in
this world. ‘ Leader of the sacrifices 9 he recites; the leader of the sacrifices
is Vayu, for, when he breathes forth, then there is the sacrifice, then the
Agnihotra; verily thus he establishes Vayu in the world of the atmo¬
sphere. 4 The charioteer of the offerings 9 he recites; the charioteer of the
offerings 1 is yonder (sun), for he as he wanders yonder is as it were
a charioteer; verily thus in yonder world he establishes him. 4 The Hotr
uncrossed 9 he recites; the Hotr uncrossed is Agni here; no one whatever
crosses him; verily thus he establishes Agni in this world. ‘The
crosser, the bearer of the oblation 9 he recites; the crosser, the bearer
of the oblation is Vayu, for Vayu at once crosses all that whatever
there is here, Vayu carries the oblation to the gods; verily thus he
establishes Vayu in the world of the atmosphere. ‘May the god bring
hither the gods 9 he recites; yonder god brings the gods; verily thus he
establishes him in that world. ‘May Agni, the god, offer to the gods*
he recites. Agni here as a god sacrifices to the gods; verily thus he
establishes Agni in this world. ‘ Let him perform the sacrifices, All-
knower 9 he recites; the All-knower is Vayu, for Vayu makes all that
whatever there is here; verily thus he establishes Vayu in the world of
the atmosphere.
ii. 35 (x. 3). ‘ Forward to your god Agni 9 are Anustubh (verses 1 ). He sepa¬
rates the two first Fadas; 8 therefore a woman separates her thighs. He
creates the last two Padas; therefore a man unites his thighs. That is a
pairing; verily thus he makes a pairing at the beginning of the litany, for
generation; he is propagated with offspring, with cattle, who knows thus.
8 Hence it is called a Paroruc, Weber, Ind . ii. 86. 1 RV. iii. 18; anustubhah may be geni-
8tud. x. 854, n. 8. So AB. ii. 41. tive or nom. pi.
1 CL TS. ii. 5. 9. 2; Eggeling, SBE. xxvi. * C L KB. xiv. 2 ; L£ri, La doctrine du sacrifice,
826, n. 1. p. 107.
[160
ii. as —] The Soma Sacrifice
‘ Forward to your god Agni ’ are Anu^ubh (verses). He separates the first
two Padas, verily thus he makes a thunderbolt broader below; he unites
the last two Padas; at the beginning a thunderbolt is narrow, and so of
a club and of an axe; verily thus he hurls a thunderbolt at the foe who
hates him, as a weapon to lay low whom he has to lay low.
ii. 36 (x. 4). The gods and the Asuras fought over these worlds; 1 the
gods made the Sadas their refuge; they conquered them from the Sadas;
they went to the Agnidh’s altar; they were not conquered thence. Therefore
they spend the fast day at the Agnidh’s altar, not in the Sadas, for they
were supported at the Agnidh’s altar; in that they were supported at the
Agnidh’s altar that is why the Agnidh’s altar has its name. The Asuras
made a scattering of the fires of those gods in the Sadas ; the gods drew
off the fires in the Sadas from the Agnidh’s altar; with them they repelled
the Asuras and the Baksases; verily thus also the sacrificera draw off the
fires in the Sadas from the Agnidh’s altar; verily thus they repel the
Asuras and the Baksases. In the morning they kept conquering by
the Ajyas; in that they kept conquering (dyayanta dyan) by the Ajyas
that is why the Ajyas have their name. Of the Hotr offices which continued
conquering, that of the Achavaka was left out; in it Indra and Agni took
their place; Indra and Agni are the most forcible, mighty, strong, rich,
and effective of the gods; therefore (a hymn) to Indra and Agni the
Achavaka * recites at the morning pressing, for Indra and Agni took their
place in it. Therefore the other Hotrakas creep to the Sadas in front,
the Achavaka behind, for being left behind as it were he is anxious to
follow after. Therefore a Brahman, skilled in the Be verses and strong,
should perform the Ach&vaka’s part; thereby it does not become neglected.
ii. 37 (x. 5). The sacrifice is a chariot of the gods; the Ajya and the
Praiiga Qastras are its inner reins; 1 in that with the Ajya he follows
in recitation the Pavam&na, with the Praiiga the Ajya (Stotra), verily
thus he separates the inner reins of the chariot to prevent confusion; in
imitation thereof they separate the inner reins of the chariot of men to
prevent confusion. His chariot, whether of the gods or men does not become
confused who knows thus. They say ‘ As is the Stotra, so the Qastra;
* Cf. TS. vi. 8. 1. 1; $B. iii. 6.1. 27-29.
9 For the £astra of the Ach&v&ka see A£S. v.
10. 28; 99^. vii. 18. 1-4; C aland and
Henry, L'Agnistoma , pp. 262, 268.
ii. 87 1 The sense seems clearly to be that there
are four reins, two for each hone, the outer
being the Pavam&na and Ajya Stotras,
the inner the Ajya and Praiiga fastras;
the two Ajyas if joined would mean thus
that the two reins (outer and inner) of
the horse would be held together, whereas
by having Pavam&na and Ajya, Ajya and
Praiiga, the result is that one hand holds
outer and inner, another inner and outer,
so that the two inner do not fall together.
S&yana misses the point by not seeing
that four reins are referred to.
161]
The Ajya Qastra [ —ii. 38
the Saman singers sing to verses for Soma, the purifying; the Hotr
recites the Ajya to Agni; how then does he follow in recitation the verses
to Soma, the purifying? 9 Soma, the purifying, is Agni; that is declared
by a seer. 2 ‘ Agni, the seer, the purifying 9 ; therefore although he proceeds
with verses to Agni, still he follows in recitation the verses to Soma,
the purifying. They say ‘As is the Stotra so the Qastra; the Saman
singers sing to verses in Gayatri; the Hotr recites the Ajya in Anus^ubhs;
how then by him are Gayatris followed in recitation.' ‘ By conversion 9 he
should reply. There are seven Anustubhs; they become eleven through the
first being repeated thrice and the last thrice; the twelfth is theViraj offering
verse; not by one syllable do metres change, nor yet by two. These make up
sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs
are Gayatris followed in recitation. ‘ O Agni with Indra, in the home of
the generous one 9 , (this verse 8 ) to Agni and Indra he uses as offering verse.
These two as Indra and Agni did not conquer; being Agni and Indra they
did conquer; in that he uses (a verse) for Agni and Indra as offering verse
(it serves) for conquest. The Viraj is of thirty-three syllables; the gods
are thirty-three, eight Yasus, eleven Rudras, twelve Adityas, Prajapati,
and the vasat call. Thus in the very beginning of the litany he makes
the deities sharers in the syllables; syllable by syllable the gods drink in
order; verily thus the gods delight in the vessel for the gods. They say,
‘ As is the Qastra so the offering verse; the Hotr recites the Ajya to Agni,
then how does he use (a verse) to Agni and Indra as offering verse. 9 Be it
to Agni and Indra or to Indra and Agni, the litany is connected with both
Indra and Agni through the cup and the silent praise; with 4
‘ O Indra and Agni come hither to the pressed (drink)
The delightful cloud, for our prayers;
Of it do ye drink, impelled by our desire 9
the Adhvaryu draws the cup for Indra and Agni. ‘ Bhuh, Agni, light,
light, Agni; Indra, light, bhuvah, light, Indra; Surya, light, light, svar,
Surya; 9 the Hotr recites as silent praise ; therefore as is the Qastra, so is
the offering verse.
ii. 38 (x. 6). He mutters the muttering of the Hotr; 1 thus he pours seed;
inaudibly he mutters; inaudible as it were is the pouring of seed. Before
the call he mutters; whatever there is after the call, that belongs to the
Qastra. To him he calls as he lies on all fours with averted face; there¬
fore turning their backs quadrupeds pour seed; when he faces him who
* RV. ix. 66. 20. 59 s. vii. 2. 1; TS. v. 6. 8.1, which differ
* RV. iii. 25. 4. considerably in text; see Scheftelowitz,
4 RV. iii. 12.1. Die Apokryphm des fgveda, p. 154.
1 The Japapraisa is laid down in A£S.v. 9.1;
21 [■.<>* it]
[162
ii. 38 —] The Soma Sacrijice
faces him he becomes two-footed; therefore bipeds facing (each other)
emit seed. 8 ( Father Mataripvan,’ he says; the father is the breath;
Matarifvan is the breath; seed is the breath; thus he pours seed. ‘ Make
the lines unbroken’ (he says); what is unbroken is seed, for hence he
arises unbroken. ( May the poets sing unbroken litanies ’; the poets are
the learned; ‘ May they propagate this unbroken seed,’ he says, in effect.
‘ May Soma, All-knower, guide the songs, Brhaspati recite the litanies and
the exclamations !* (he says); Brhaspati is the holy power, Soma the lordly
power, the songs and the litanies with the exclamations are the Stotras
and the Qastras. Verily thus instigated by the holy power divine and the
lordly power divine he recites the litanies. These two are the lords of in¬
stigation of all this whatever there is here. What he does without instigation
by these two that is not done; 1 He has done what is not done,* they say,
in blame. What is done is done, what is done is not undone by him who
knows thus. ‘Speech, life, of all life, all life’ he says; life is the breath;
seed is the breath; the womb is speech; thus having created a womb he
pours seed. * Who (ka) will recite this ? He will recite this,’ he says;
Prajapati is who; verily thus he says * Prajapati will propagate this.’
ii. 39 (x. 7). After the call, he recites the silent praise ; thus he develops
the seed poured; first is then pouring, then development. Inaudibly he
recites the silent praise; inaudible as it were is the pouring of seed.
Secretly as it were he recites the silent praise; 1 secretly as it were are
seeds developed. Of six sentences he recites the silent praise; sixfold is
man, with six members; 2 verily thus he develops the self as sixfold and
of six members. Having recited the silent praise he recites the Puroruc;
thus he propagates the seed when developed; first there is development,
then birth. Aloud he recites the Puroruc, verily openly he propagates
him. He recites the Puroruc in twelve sentences; the year has twelve
months; Prajapati is the year; he is the propagator of all this. He who
is the propagator of all this propagates him with offspring and cattle, for
generation. He is propagated with offspring, with cattle, who knows thus.
He recites the Puroruc to Jatavedas, with an allusion to Jatavedas. They say,
* Since the morning pressing is the abode of Jatavedas, then why at the
morning pressing does he recite a Puroruc to Jatavedas?’ Jatavedas is
the breath, for he knows of bom creatures. Of so many creatures as he
knows, they become; for how could they exist of whom he knows not ?
If one knows the making of the self in the Ajya, that is well known.
3 Cf. Levi, La doctrine du sacrifice, p. 107. well M at the end, when six are to be
1 See AfS. v. 9. 11: there is a pause after used.
eAch jyotih in the middle of the three as * Cf. TS. v. 6. 9. 1.
163] The Ajya Qastra [—ii. 41
ii. 40 (x *8). < Forward to your god, Agni,’ he recites. 1 ‘ Forward 9 is the
breath, for all these creatures advance following after the breath; verily
thus he creates the breath, he makes breath perfect. ‘ Radiant, unparalleled/
he recites; 8 mind is radiant, for there is nothing prior to mind; verily
thus he creates mind, he makes mind perfect. * He for us protection for
our enjoyment/ he recites; 8 protection is speech; therefore of one follow¬
ing him in speech he says, ‘ I have accorded him what has a protection 9 ;
verily thus he creates speech, he makes speech perfect. ‘ Do thou aid us,
O Brahman 9 he recites 4 ; the holy power is the ear, for by the ear the holy
power hears, in the ear does the holy power find support; verily thus he
creates the ear, he makes the ear perfect. * He is the holder, the sage, of
them 9 he recites; 5 the holder is inspiration, for expiration here is
restrained by inspiration and departs not; verily thus he creates inspira¬
tion, he makes inspiration perfect. 'The righteous, of whom the two
worlds 9 he recites; 6 the right is the eye; therefore when two contend,
whichever says ‘ I actually have seen it with my eye/ him men believe; verily
thus he creates the eye, he makes the eye perfect. ‘ Do thou accord us
wealth with a thousand, with offspring, with prosperity 9 , he recites 7 the
last (verse) as concluding verse; the self when put together is possessed
of a thousand, offspring, and prosperity; verily thus he creates the self as
a complex, he makes the self as a complex perfect. He sacrifices with an
offering verse; the offering verse is acquisition, prospering destiny; verily
thus he creates a prospering destiny, 1 he makes a prospering destiny perfect.
He knowing thus, having come into being as composed of the metres, the
deities, the holy power, immortality, goes to the gods, he who knows thus.
If one knows how having come into being as composed of the metres, the
deities the holy power, immortality, he goes to the gods, that is well
known. So with regard to the self; now with regard to the deities.
ii. 41 (x. 9). He recites the silent praise as of six clauses; the seasons are
six; verily thus he places the seasons in order; he goes to the seasons.
He recites the Puroruc as of twelve clauses; the months are twelve;
verily thus he places the months in order; he goes to the months.
‘ Forward to your god, Agni 9 he recites 1 ; ‘ forward 9 is the atmosphere, for all
these creatures advance following the atmosphere; verily thus he places the
atmosphere in order; he goes to the atmosphere. ‘ Radiant, unparalleled 9
he recites; 8 he who yonder gives heat is radiant, for there is nothing that is
i RV. iii. 18. 1. 4 RV. iii 13. 6.
* RV. iii. 18. 6. 8 RV. iii. 18. 8.
8 RV. iii. 18. 4. &sm& aydmi read by Aufrecht 6 RV. iii. 18. 2.
is clearly right though Sftyana had 7 RV. iii. 18.7.
dy&fai. So also Weber (Znd. Stud . ix. ii. 41. 1 RV. iii. 18.1.
266). 1 RV. iii 18. 6.
[164
ii. 41 ] The Soma Sacrifice
before him; verily thus he places him in order; he goes to him. ‘ He for
us protection for our enjoyment * he recites; 3 Agni accords protection as
proper foods; verily thus he places Agni in order; he goes to Agni. 1 Do
thou aid us, 0 Brahman’ he recites; 4 the holy power is the moon; verily
thus he places the moon in order ; he goes to the moon. ( He is the holder,
the sage, of them’ he recites; 5 the holder is Vayu, for this atmosphere
held by Vayu does not fall in; verily thus he places Vayu in order; he
goes to Vayu. ‘ The righteous of whom the two worlds * he recites; 6
the two worlds are sky and earth; verily thus he places sky and earth in
order; he goes to sky and earth. 1 Do thou accord us wealth with a thou¬
sand, with offspring, with prosperity \ with the last (verse 7 ) he concludes;
the year as a complex possesses a thousand, offspring, and prosperity;
verily thus he places the year as a complex in order; he goes to the year
as a complex. He sacrifices with an offering verse ; the offering verse is
rain and lightning, for lightning here gives rain and proper food; verily
thus he places lightning in order; he goes to the lightning. He who
knows this becomes thus composed, composed of the deities.
» RV. in. 18. 4.
* RV. iii. 18. 6.
• RV. iii. 18. 8.
• RV. iii. 18. 2.
7 RV. iii. 18. 7.
PAftCIKA in
The Soma Sacrifice (continued).
ADHYAYA I
The Prailga (Rostra.
iii. 1 (xi. 1). The 1 Prauga is a litany of the cups; nine cups are drawn in
the morning; with nine (verses) do they sing in the Bahispavamana
(Stotra); when the Stoma has been performed, he draws the tenth; the
sound kin of the other (verses) is the tenth; thus is there equality.
(A triplet*) to. Vayu he recites; thereby has the Vayu (cup) its litany.
(A triplet 8 ) to Indra and Vayu he recites; thereby has (the cup) for Indra
and Vayu its litany. (A triplet 4 ) for Mitra and Varuna he recites;
thereby has (the cup) for Mitra and Varuna its litany. (A triplet 6 ) for
the Afvins he recites; thereby has (the cup) for the A 9 vins its litany.
(A triplet 6 ) for Indra he recites; thereby have (the cups) Qukra and
Manthin litanies. (A triplet 7 ) for the All-gods he recites; thereby has
Agrayana cup its litany. (A triplet 8 ) for Sarasvatl he recites; there is
no cup for Sarasvatl, but Sarasvatl is speech; whatever cups are drawn
with speech, they have all litanies recited for him, they become possessed
of litanies for him, who knows thus.
iii. 2 (xi. 2). By the Praiiga he wins proper food; now various deities
are celebrated in the Prauga, different litanies are performed in the
Praiiga, different kinds of food are placed in the cups of him who knows
thus. Now the Prauga is the most related to the self of the litanies for
the sacrificer as it were; * therefore it is most to be perfected as it were
by him, they say, * for by it the Hotr makes him perfect.’ (A triplet*)
to Vayu he recites; therefore they say ‘The breath is Vayu, seed is the
1 AB. iii. 1-4 and RB. xiv. 4 and 5 deal with
the Praiiga or second ^astra 0 f the Hotr
at the morning pressing; see A£S. v. 10;
99^. Tii 10; Caland and Henry, L'Agni-
ftoma , pp. 289-241.
* BV. i.2.1-8.
• BV. i. 2. 4-8.
4 BV. i. 2. 7-9.
• BV. i. 8.1-8.
• BV. i. 8. 4-6.
7 BV. i. 8. 7-9.
• BV. i. 8. 10-12.
iii. 2. » BV. i. 2. 1-8.
[166
iii. 2—] The Soma Sacrifice
breath; seed comes into existence first when man comes into existence.’
In that he recites (a triplet) to Visnu, verily thus he makes his breath
perfect. (A triplet 2 ) to Indra and Vayu he recites; where there is expira¬
tion, there is inspiration; in that he recites (a triplet) to Indra and Vayu,
verily thus his expiration and inspiration he makes perfect. (A triplet 3 )
to Mitra and Varuna he recites; therefore they say ‘The eye comes into
existence first when man comes into existence.’ In that he recites (a
triplet) to Mitra and Varuna, verily thus he makes his eye perfect.
(A triplet 4 ) to the Alvins he recites; therefore they talk of a child bora
‘ He is trying to listen ; he is taking notice.’ In that he recites (a triplet)
to the Afvins, verily thus he makes his ear perfect. (A triplet 0 ) to Indra
he recites; therefore they talk of a child born, ‘ He is holding erect his
neck, and also his head ’; in that he recites (a triplet) to Indra, verily thus
he makes his strength perfect. (A triplet 6 ) to the All-gods he recites;
therefore a child bora crawls on all fours, for the limbs are connected with
the All-gods; in that he recites (a triplet) to the All-gods, verily thus
he makes his limbs perfect. He recites (a triplet 7 ) to Sarasvati; therefore
to a child born speech comes last, for Sarasvati is speech; in that he
recites (a triplet) to Sarasvati, verily thus he makes his speech perfect.
He being bora is bom from all these deities, from all the litanies, from
all metres, from all Praiigas, from all pressings, who knows thus and for
whom knowing thus they recite thus.
iii. 3 (xi. 3). The Praiiga is a litany of the breaths; seven deities he
celebrates; seven are the breaths in the head; verily thus he places the
breaths in the head. ‘ Should he consider the good or evil of the sacrificer ’
he used to say, 1 ‘ whose Hotr he is ? ’ He should do to him at this point
as he may desire. If he desire of a man 1 Let me deprive him of expira¬
tion *, he should recite (the triplet) to Vayu for him in confusion; a verse
or a line he should pass over; thereby is it confused; verily thus does
he deprive him of expiration. If he desire of a man ‘Let me deprive
him of expiration and inspiration, he should recite for him (the triplet)
to Indra and Vayu in confusion; he should pass over a verse or a line;
thereby is it confused; verily thus he deprives him of expiration and
inspiration. If he desire of a man ‘Let me deprive him of the eye’,
he should recite for him (the triplet) to Mitra and Varuna in confusion;
he should pass over a verse or a line; thereby is it confused; verily thus
* RV. i. 2. 4-6.
8 RV. i. 2. 7-9.
4 RV. i. 8.1-8.
8 RV. i. 8. 4-6.
• RV. i. 8. 7-9.
7 RV. i. 8.10-12.
1 For the references see above AB. iii. 1 and
2. For the sentiment of. L6vi, La doctrine
du sacrifice , p. 128. The teacher is meant.
167]
The Prailga Qastra [—iii. 4
he deprives him of the eye. If he desire of a man 4 Let me deprive him
of the ear he should recite for him (the triplet) to the Afvins in confu¬
sion ; he should pass over a verse or a line; thereby is it confused; verily
thus he deprives him of the ear. If he desire of a man * Let me deprive
him of strength ’, he should recite for him (the triplet) to Indra in confu¬
sion ; he should pass over a verse or a line; thereby is it confused; verily
thus he deprives him of strength. If he desire of a man ‘ Let me deprive
him of limbs’, he should recite for him (the triplet) to the All-gods in
confusion; he should pass over a verse or a line; thereby is it confused;
verily thus he deprives him of limbs. If he desire of a man ‘ Let me
deprive him of speech ’, he should recite for him (the triplet) to Sarasvati
in confusion; he should pass over a verse or a line; thereby is it confused;
verily thus he deprives him of speech. But if he desire of a man ‘ With
all his members, with all the self, let me make him to prosper’, verily
let him recite for him thus in due and proper order; verily thus he
makes him prosper with all his members, with all his self. With all his
members, with all his self, he prospers who knows thus.
iii. 4 (xi. 4). They say ‘ As is the Stotra, so the Qastra; the Saman singers
sing to (verses to) Agni; 1 the Hotr starts with one to Vayu; how does he
follow in recitation (verses) to Agni ? ’ These deities are all forms of Agni;
in that Agni bums forward as it were that is his form as Yayu; thereby
he follows in recitation that (form) of his. 2 Again in that making two as
it were he bums and Indra and Vayu are two, that is his form as Indra
and Vayu; thereby he follows in recitation that of his. Again in that he
leaps up and down, that is his form as Mitra and Varuna; thereby he
follows in recitation that of his. Again in that Agni is dread of contact,
that is his form as Varuna; in that him being dread of contact they
serve with friendliness, that is his form as Mitra; thereby he follows
in recitation that of his. Again in that they kindle him with both arms
from the two fire sticks and the A 9 vins are two, that is his form as the
Afvins; thereby he follows in recitation that of his. Again in that with
loud noise, thundering, and making the sound ba ba bd he bums, whence
creatures shudder away, that is his form as Indra; thereby he follows
in recitation that of him. Again in that him being one they carry apart
in many places, that is his form as the All-gods; thereby he follows in
recitation that of him. Again in that he burns, roaring and uttering
speech as it were, that is his form as Sarasvati; thereby he follows in
recitation that of his. So though he begins with (a verse) to Vayu, in
1 I. e. the Ajya Stotra on EV. vi. 16. 10-12. * This version is possibly correct, or tad —
For the rule of consonance see TB. ii. 2. 1 thus f ; * thus with this (form) of liis he
6 . 3. imitates in recitation \
[168
iii. 4—] The Soma Sacrifice
each triplet through these deities he follows in recitation (the triplet)
of the Stotra. Having recited the Vaifvadeva litany 3 he uses (a verse)
to the All-gods as 4 offering verse.
‘ With all the sweet Soma drink,
0 Agni, with Indra, with V&yu,
Do thou drink according to Mitr&’s laws.’
According to their portion he thus delights the deities.
The Va§at Call.
iii. 5 (xi. 5). The 1 vasat call is a vessel of the gods; he says the vasat
call; verily thus with a vessel of the gods he delights the deities. He
says a second vasat. 2 Just as in this world men delight horses or cows
by renewed attention, verily so they delight the deities by renewed atten¬
tion in that he says the second vasat. ‘ These fires they worship * they say,
‘the Dhisnyas; then why do they offer in the former (fire), and say
vasat in the former ? * In that with c O Agni, enjoy the Soma ’ he says
the second vasat call, thereby he delights the Dhisnyas. ‘ They partake
of the Soma draughts when incomplete,' they say ‘ for whom he does
not say the second va§at call; 3 what now is the portion for Svistakrt of the
Soma?’ In that with ‘0 Agni, enjoy the Soma’ he says the second
vasat call, thereby they partake of the Soma draughts when complete;
this is the Svistakrt portion of the Soma. He says the call vasat.
iii. 6 (xi. 6). The vasat call is a thunderbolt; he should think of him
whom he hates when about to say the vasat call; verily in him he places
the thunderbolt. In the vasat call he says (the word) 4 six ’; the seasons
are six; verily thus he puts in order the seasons; the seasons he
establishes; all this whatever there is here finds support through the
seasons finding support. He finds support who knows thus. As to this
Hiranyadant Baida 1 used to say 4 These six thereby he establishes; sky
is established on the atmosphere; the atmosphere on the earth; the earth
on the waters; the waters on truth; truth on the holy power; the holy
* Probably uktham here merely refers to the
fact that the Praiiga 9&*tra includes all
the gods; so the Ajya Stotra is called
kfuUaka-vaigvadeva, the full term Vai-
9?adeva belonging to the 9 aa * ira
Stotra of the evening pressing.
« RV. L 14.10.
‘ GB. viii. 1-6 follow AB. iii. 6-8.
1 The term means that there is said a second
vau8tai with the words aomaayOgne Ml 8
(see Hillebrandt, Rituattitteratur, p. 102;
Caland and Henry, L’Agnlftomoj p. 284).
Cf. A$S. v. 6. 19; 9$S. vii*. 8. 6; VaU.
xviii. 10 ; Ap£S. xix. 8.1. The repetition
of the vaufat follows from AfS. i. 6. 6 ;
999. i. 1. 89, and the words above are
not the anuv<uatk&ra. It is correotly ex¬
plained by BR. vi. 824.
8 See above AB. ii. 28.
iii. 6.1 Cf.AA.iL 1.6 with Keith's note.
169]
The Va§at Call [—in. 8
power on fervour.’ All this whatever there is here finds support in these
supports finding support. He finds support who knows thus. He says
vausat as the vafat call; van is yonder (sun), §at (six) the seasons; verily thus
he places him in the seasons, he establishes him in the seasons; whatever
as it were he does to the gods, that as it were the gods do to him.
iii. 7 (xi. 7). There are three vasat calls, the thunderbolt, the hider of his
abode, the empty. The vasat call which he makes aloud and forcibly is the
thunderbolt; it he hurls as a missile at the rival who hates him to lay him
low whom he should lay low. Therefore is it the vasat to be said by one
with rivals. That which is even, continuous, and without loss of (part of)
the verse, 1 is the hider of his abode; on it depend ofispring and cattle;
therefore it is the vasat to be said by one desiring ofispring and cattle.
That one wherein the §at fails 1 is the empty; he empties himself, he
empties the sacrificer; the sayer of vasat becomes worse, he becomes worse
for whom he says va§at. Therefore he should not desire it. 'Should
he consider the good and evil of the sacrificer’, he used to say, ‘whose
Hotr he is ? ’ He should do to him herein as he may desire. If he desire
of a man ' As he has been before sacrificing, so let him be after sacrificing ’,
he should say the va§a( call for him as he recites the Rc for him; verily
thus he makes him the same. If he desire of a man ‘ Let him be worse
having recited the Be for him in a more raised tone he should say the
vasat call in a more depressed tone; verily thus he makes him worse.
If he desire of a man ‘ May he be better ’, having recited the Be for him
in a more depressed tone, he should say the va§at call in a more raised
tone; from 8 prosperity he places him in prosperity. The vasat is said
continuously with the Be, 4 for continuity; he is united with ofispring and
cattle who knows thus.
iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is
taken when about to say the vasat; verily thus openly he delights the
deities; before all eyes he sacrifices to the deity. The vasat call is a
thunderbolt; it shines when hurled if not appeased. Of it not every man
as it were knows the appeasing nor the support. From it even now there
is often as it were death. The appeasing of it, the support is ‘Speech 1 ’.
1 Le. without the lose of the last syllable of
the Re merged in the om. See n. 4.
* S&yana says that fai^vofot and the loss is
in a low pronunciation. The sense seems
to be that the fat is lost through imperfect
utterance.
* friye S&yana, hut friyah seems at least as
probable. For the mode of pronunciation
22 »]
see IfS. i. 6.«; QQS. i. 1. 84,86 (which
allows samo vd).
4 Whether with Pluti or not, 99&L i. 1. 42,
48.
iii. 8. 1 A£S. i. 5. 17 • vdg Qjah mha qjo mayi
pr&n&p&nau ; 95 s - 1. 89 has a slightly
different form.
iii. 8—] The Soma Sacrifice [170
Therefore after each vasat call he should recite as accompaniment
‘ Speech '; appeased it injures him not. With ‘ O vasat call, do not injure
me; let me not injure thee; with the great I invoke mind, with cross*
breathing body; thou art a support; win support; make me attain
support ’ he should accompany the vasat call. As to that he* used to say
‘ That is long, yet it is impotent. With “ Force, strength, force ” he should
accompany the vasat call; force and strength are the two dearest forms
of the vasat call; verily thus he unites it with its abode; with a dear
abode does he prosper who knows thus.’ The vasat call is speech and
expiration and inspiration; they depart when each vasat call has been
said. Them he should accompany with ‘Speech, force, strength, force,
in me expiration and inspiration’; verily doth the Hotr establish speech
and expiration and inspiration in the self, with a full life, for fullness of
life; a full life he lives who knows thus. 8
iii. 9 (xi. 9). The sacrifice went away from the gods; they sought to start
it up with the directions; in that they sought to start it up with the
directions, that is why the directions have their name (j/raisa). It they
made radiant with the Puroruces; that is why the Puroruces have their
name. It they found on the altar; in that they found it on the altar,
that is why the altar has its name ( vedi ). It, when found, they drew off with
drawing (cups); in that they drew it off with drawing (cups), that is why
the cups have their name ( graha ). Having found it they made it known
by Nivids; in that having found it they made it known (nyavedayan)
by Nivids, that is why Nivids have their name. He who seeks what is
lost desires something great or small; of the two he who desires the
greater has the better desire; he who knows the directions as ever greater,
knows them better, for the directions are a seeking for what is lost; there¬
fore standing bent forward 1 he gives directions.
The Nivids.
iii. 10 (xi. 10). The Nivids are the embryos of the litanies; in that they
are inserted before the litanies at the morning pressing, therefore embryos
are deposited at the back and come into being at the back. In that they
are inserted in the middle at the midday, therefore embryos are held in
the middle. In that they are placed at the end at the third pressing,
1 I. e. as Kausltaki is often oited in the KB.,
so Aitareya is thus meant in the AB.
There is no iti to end the quotation.
* The beginning of the chapter is found also
in Y&ska, Nirukta, yiii. 22.
1 The reason given by S&yana is (1) in respect
as to a father or teacher or (2) as a mode
of concealment in finding a lost article :
obviously (8) stooping to seek what is lost
is possible.
The Nivids
171]
[—iii. 11
therefore offspring are bom downward thence, for generation. He is
propagated with offspring and cattle who knows thus. The Nivids are
the ornaments 1 of the litanies; in that they are inserted at the morning
pressing before the litanies, that is as if one were to make a decoration
in the upper part of the warp; in that they are inserted in the middle
at the midday, that is as if one were to make a decoration in the middle;
in that they are inserted at the end at the third pressing, that is as if
one were to make a decoration in the lower part of the warp. On all
sides he shines with the decoration of the sacrifice who knows thus.
iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that
they are inserted before the litanies at the morning pressing, in the middle
at the midday pressing, at the end at the third pressing, verily thus they
follow the course of the sun. By quarters the gods gathered together the
sacrifice; thereby by sentences are the Nivids recited. In that the gods
gathered together the sacrifice, therefore the horse came into being; there¬
fore they say ‘ A horse should he give to the reciter of Nivids ’; that boon
indeed do they give. He should not pass over a sentence of the Nivid;
if he were to pass over a sentence of the Nivid, he would make a break in
the sacrifice; as the break in the sacrifice grows the sacrificer becomes
worse. Therefore should he not pass over a line of the Nivid. He should
not invert two sentences of the Nivid; if he were to invert two sentences
of the Nivid, he would confuse the sacrifice; the sacrificer would be confused.
Therefore he should not invert two sentences of the Nivid. He should not
unite two sentences of the Nivid; if he were to unite two sentences of the
Nivid, he would contract the life of the sacrifice, the sacrificer would be
likely to die. Therefore he should not unite two sentences of the Nivid.
‘Forward this holy power; forward this lordly power,’ these two only
should he unite, to unite the lordly power with the holy power; therefore
are the lordly and the holy powers united. He should not go beyond (a hymn)
of three or four verses for inserting a Nivid; each single sentence of a Nivid
is a counterpart 1 to a verse, (even) to a hymn; therefore one must not go
beyond (a hymn) of three or four verses for inserting a Nivid, for by the
Nivid in itself the Stotra is exceeded in recitation. Having left one (verse)
over should he insert a Nivid at the third pressing; if he were to insert having
left two over, he would injure the propagative power; thus he would deprive
people of embryos; therefore having left one only over, he should insert
a Nivid at the third pressing. He should not go past the Nivid with the
1 ptf&h and pefaf in one passage are curious,
but no doubt the desire to represent
nividah more accurately is the cause,
iii. 11. 1 Haug against S&yana takes that the
sense must be that he is to use no hymn
of 3 or 4 verses for a Nivid. This cannot
be correct. S&yana holds that no shorter
hymn is to be used.
[172
iii. 11 —] The Soma Sacrifice
hymn; if with a hymn he goes past the Nivid, he should not return there;
verily that stays in its place; having taken another hymn of the same deity
and metre he should insert in it the Nivid. ‘ Let us depart not from the
way ’ he recites 8 before the hymn; he goes from the way who is confused
at the sacrifice. ‘ Not from the sacrifice with Soma, O Indra * (he says);
verily thus he falls not away from the sacrifice. ‘ May not evil spirits stand
within us ’ (he says); verily thus he smites away those who plot evil.
‘ That which accomplished the sacrifice
The web spread out among the gods,
May we accomplish, when offered 9
(he says 8 ). The web is offspring; verily thus he secures offspring for him
(he says 8 ). ‘Mind we invoke with Soma for Narafansa 1 (he says 4 ); by
mind the sacrifice is carried on, by mind it is performed. This here is the
expiation.
ADHYAYA II
The Marutvatlya Qastra.
iii. 12 (xii. 1). ‘The 1 subjects of the gods must be brought into order’
they say, ‘ The metre must be made to rest on the metre.’ ‘ Let us two praise ’
is his call of three syllables at the morning pressing; ‘ Let us recite, O divine
one’ is the Adhvaryu’s response in five syllables; that makes up eight
syllables; the Qayatri has eight syllables; verily they place the Q&yatri in
front at the morning’ pressing. ‘ The hymn hath been recited ’ he says, having
recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu
in four syllables; that makes up eight syllables; the Qayatri has eight
syllables; verily thus they place the Qayatri on both sides at the morning
pressing. ‘ O Adhvaryu, let us two recite * is his call of six syllables at mid¬
day ; ‘Let us recite, O divine one ’ the Adhvaryu replies in five syllables; that
makes up eleven syllables; the Tristubh has eleven syllables; verily thus
they place the Tristubh in front at the midday (pressing). ‘ The hymn hath
been uttered to Indra’ he says, having recited, in seven syllables; ‘Yes,
reciter of hymns’ replies the Adhvaryu in four syllables; that makes up
eleven syllables; the Tristubh has eleven syllables; verily thus they place
* BV. x. 57.
* BV. x. 57. 2.
* BV. x. 57. 8.
1 For the cells and replies see KB. xiv. 8;
Caland and Henry, VAgnUtoma , p. 282;
Weber, ItuL Stud. x. 88. They are to be
8, 11, and 12 syllables at the three
pressings in order. The calls are aU
dearly mutilated forms from pans with
om. Cl also TS. iii. 2. 9; GB. viii. 10
imitates as usual. HiUebrandt (Ritual-
titteratur, p. 104) sees in dawa a corruption
otmodmu
173] The Marutvatlya Rostra [—iiL 14
the Tristubh on both sides at the midday (pressing). ‘ O Adhvaryu, so let
us two recite ’ is his call of seven syllables at the third pressing; ‘ Let us
recite, O divine one ’ the Adhvaryu replies in five syllables; that makes
up twelve syllables; the Jagati has twelve syllables; verily thus they
place the Jagati in front at the third pressing. ‘The hymn hath been
uttered to Indra, to the gods ’ he says, having recited, in eleven 2 syllables;
‘ Tes ’ replies the Adhvaryu in one syllable; that makes up twelve syllables;
the Jagati has twelve syllables; verily thus they place the Jagati on both
sides at the third pressing. Seeing this the seer declares it a verse, 3
‘ That the G&yatrf is deposited on the G&yatn,
Or that they fashioned the Tristubh from the Tristubh,
Or that the Jagati Pada is placed on the Jagati,
They who know this obtain immortality/
Verily thus metre on metre he establishes. The subjects of the gods he
sets in order who knows thus.
iii. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres
in portions. He allotted the Gayatri at the morning pressing to Agni and
the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing),
the Jagati to the All-gods, and the Adityas at the third pressing. Now,
the metre that was his own, the Anustubh, he pushed out to the end to
the office of the Achavaka; she, the Anustubh, said to him ‘ Assuredly thou
art the worst of the gods whose own metre I am and who yet hast pushed
me to the end to the office of the Achavaka." This he recognized; he took
his own Soma offering; he brought the Anustubh round to the very
beginning in his own Soma offering; therefore the Anustubh is employed
at the very beginning of all the pressings. The very first does he become,
pre-eminence doth he attain, who knows thus. He arranged this in his own
Soma offering; therefore whenever it falls under the power of the sacrificer
the sacrifice is in order; (all) is in order for that people when a sacrificer
knowing thus has power.
iii. 14 (xii. 3). Agni was the Hotr of the gods 1 ; for him death waited in
the Bahispavamana (Stotra); he began the Ajya (Qastra) with an Anustubh;
verily thus he evaded death. For him it waited in the Ajya (Stotra); he
began with the Prauga; verily thus he evaded death. For him it waited in
the Madhyamdina Pavamana; he began the Marutvatlya with an Anustubh;
verily thus he evaded death. For him it could not wait in the Brhati verses
in the midday (pressing); the Brhati verses are the breaths; verily thus it
91 Bat there are only ten, even with the berg, Prolegomena, p. 876) devebki(y)ah, *
necessary break of Sandhi, arid may be * RV. i. 164. 28.
read, bat far more probably (see Olden- 1 Ct KB. zv. 6.
[174
iii. 14 —] The Soma Sacrifice
could not penetrate the breaths. Therefore at the midday pressing Hotr
begins with a strophe in Brhati; the Brhati verses are the breaths; verily
thus he begins with reference to the breaths. For him it waited in the
third Pavamana; he began the Vai^vadeva (Qastra) with an Anus^ubh;
verily thus he evaded death. For him it waited in the Yajftayajfiiya; he
began the Agnimaruta (Qastra) with (a triplet) for Va^vanara; verily thus
he evaded death. That for Vaipvanara is a thunderbolt, the Yajnayajniya
is a support; verily thus by the thunderbolt he drives away death from the
support. He having unloosened all the nets, all the posts, of death, was
released in safety; in safety verily is the Hotr released with full life, for
fullness of life; a full life he lives who knows thus.
iii. 15 (xii. 4). Indra 1 having slain Vrtra, thinking * I have not laid (him)
low ’, went to the further distances; to the very furthest distance he went;
the very furthest distance is the Anus^ubh; the Anustubh is speech. He,
having entered speech, lay there; him all creatures severally searched for.
Him on the previous day the fathers found, on the second day the gods.
Therefore on the previous day is offering made to the fathers, on the second
day they sacrifice to the gods. They said, ‘ Let us press; so assuredly most
quickly will he come to us/ They pressed; with 2 ‘ Thee like a car for aid *
they turned him towards (them); at (the verse 8 ) praising the pressed (drink) >
‘ This drink, O bright one, is pressed * he became revealed to them. With 4
*0 Indra, come nearer’ they brought him into the midst; with a sacrifice
to which Indra has come he sacrifices, with a sacrifice possessing Indra he
prospers, who knows thus.
iii. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking
1 He has not laid (him) low ’; the Maruts only, his true comrades, did not
leave; the Maruts, true comrades, are the breaths; the breaths did not then
leave him. Therefore this unchanging Pragatha 1 containing (the word)
‘ true friend ’ is recited, ‘ Hither, O true friend, with true friends.’ Even if
here onwards a recitation to Indra is recited, the whole is the Marutvatiya,
if this unchanging Pragatha is recited, containing (the word) * true friend’,
* Hither, O true friend, with true friends.’
iii. 17 (xii. 6). He recites a Pragatha 1 to Brahmanaspati; with Brhaspati
as Purohita the gods conquered the world of heaven, and conquered in the
1 AB. iii. 12-14 contains introductory matter; 8 RV. viii 2. 1.
16-21 and KB. xv. 2 and 8 deal with the 4 RV. viii. 68. 6.
Marutvatiya ^astra, the first of the mid- iii. 16. 1 RV. viii. 68. 6 and 6.
day pressing; see A 9 S. v. 14 ; 999* vii iii.17. 1 The Pavam&na is composed of 8 G&yatri
6-26 ; viii. 16; Caland and Henry, verses, SV. iL 22-24 ; 2 Brhati, ii 26,
L'Agniftoma, pp. 299-804. For this 26; and 8 Tristubh, ii. 27-29. The Brhati
chapter cf. TS. ii 6. 8. 6 ; £B. i 6. 4. 1. and Q&yatrl verses are made up to 6 each,
8 RV. viii. 68. 1. 2 Brhatls as usual being made to give 8.
175] The Marutvatiya Qastra [—iii. is
world. Verily so also the sacrificer with Brhaspati as Porohita conquers
the world of heaven and conquers in the world. These two Pragathas,
though not being chanted, are recited with repetitions. They say * Seeing
that nothing which is not chanted is recited with a repetition, then how are
these two Pragathas, which are not chanted, recited with repetitions ? ’ The
Marutvatiya is the litany of the Pavamana (Stotra); there they chant to
six Gayatri verses, six Brhati verses, and three Tristubh verses; this is the
midday Pavamana, in the Pancadaga (Stoma), with three metres. They say
‘How is this midday Pavamana, in the Paficada^a, with three metres
followed in recitation ? * The two last verses of the strophe are in Gayatri,
the antistrophe is in Gayatri 2 ; by these the Gayatri verses are followed in
recitation; by the two Pragathas the Brhati verses are followed in recita¬
tion. In these Brhati verses the Saman singers chant with repetitions with
the Raurava and Yaudhajaya (Samans); 8 therefore these two Pragathas,
though not chanted, are recited with repetitions; thus with the Qastra he
follows the Stotra. By the inserted verses in Tristubh 4 and the Tristubh
Nivid insertion® the Tristubh verses by him are followed in recitation.
Thus indeed is the midday Pavamana in the Pancadaga with three metres
followed in recitation by him who knows thus.
iii. 18 (xii. 7). He recites the inserted verses; by the inserted verses Praja-
pati milked from these worlds whatever desire he desired; by means of the
inserted verses he milks from these worlds whatever he desires, who knows
thus. Now as to these inserted verses, whenever the gods observed a breach
in the sacrifice that they closed up by the inserted verses; that is why the
inserted verses have their name. With a sacrifice without breach does he
sacrifice who knows thus. Now as to these inserted verses, the inserted
verses are the sewing of the sacrifice; just as one continues putting together
a garment with a needle, so does he continue with these putting together
the breach in the sacrifice who knows thus. Further as to the inserted
verses, the inserted verses are the recitations for the Upasads; * Agni is the
leader 1 (he says 1 ); the first Upasad is connected with Agni; of that this is
the recitation. ‘ Thou with insight, 0 Soma ’ (he says 2 ); the second Upasad
is connected with Soma; of that this is the recitation. ‘ They swell the
waters' (he says 8 ); the third Upasad is connected with Visnu; of that this
is the recitation. So much space as by sacrifice with the Soma sacrifice he
9 RV. vUi. 68.1-8, and 2.1-8 for antistrophe. 5 See AB. iii. 19.
The two Pragathas are RV. viii. 68. 6, 6 ; 1 RV. iii. 20. 4. In $§ 8, 6, 6 ad fin. new
i. 40. 5, 6. clauses should begin with yad and not as
8 These are those to which SV. ii. 25 and 26 in Aufrecht.
are sung; cf. Simon, Putpa StUra , p. 769. 8 RV. i. 91. 2.
4 See AB. iii. 18. 8 RV. i. 64. 6.
iii. 18—] The Soma Sacrifice [176
conquers, that he conquers with each Upasad who knows thus and who
knowing thus recites the inserted verses. As to this some hold ‘ You the
great* should he recite; 4 saying ‘We know that this (verse) is recited
among the Bharatas.’ That is not to be regarded. If he were to recite it,
Parjanya would be liable not to rain. 6 * They swell the waters ’ only he should
recite; that line has rain in it; it mentions the Maruts in ‘ Maruts *, and
contains (the word) ‘ lead * in ( Like a steed to make rain they lead about *;
that which has (the word) * lead * has the word 1 stride *; that which has
* stride * is connected with Visnu; ‘ The strong one * (he says); the strong
one is Indra. In this (verse) there are four clauses, referring respectively
to rain, the Maruts, Visnu, and Indra. This verse which has its place in
the third pressing is recited at the midday (pressing); therefore the cattle
of the Bharatas now spend the evening in the cattle-ground, and at the
midday come up to the cattle-shed. 6 It is in Jagatl, for cattle are connected
with the Jagatl; the midday is the self of the sacrificer; thus he confers
cattle on the sacrificer.
iii. 19 (xii. 8). He recites a Pragatha 1 to the Maruts; the Maruts are cattle;
the Pragatha is cattle; (it serves) to win cattle. ‘Thou hast been bom
dread, for impetuous strength*, this hymn 2 he recites. This hymn is
a propagation of the sacrificer; the sacrificer by it he propagates from the
sacrifice as the birthplace of the gods. It is a bringer of victory; he gains
victory and is victorious. It is by Gaurivlti. Gaurivlti Qaktya went nearest
to the world of heaven; he saw this hymn; with it he conquered the world
of heaven. Verily so also the sacrificer with this hymn conquers the world
of heaven. Having recited half its (verses), leaving half over, he places
a Nivid in the middle; the Nivid is a mounting to the world of heaven;
the Nivid is a ladder to the world of heaven. It he should recite climbing
up as it were; and he should take hold 3 of the sacrificer who is dear to
him. So for one desiring the heaven. Now for one practising witchcraft.
If he desire ‘ May I smite the people by the lordly power * thrice should he
here separate with the Nivid the recitation of the hymn; the Nivid is the
lordly power, the hymn the people; verily thus by the lordly power he
smites the people. If he desire ‘May I smite the lordly power by the
people ’, thrice should he here divide the Nivid in recitation by the hymn;
the Nivid is the lordly power, the hymn the people; verily thus he smites
the lordly power by the people. But if he desire ‘ On both sides let me
« BY. ii. 84.11. Head abhivytf ; of. p. 86.
8 The oonstr. is as in AB. iii. 48; PB. zvi. 15.9.
8 Against the time of heat, as S&yana ex¬
plains ; see Vedic Index, i. 282.
1 BY. viii. 89. 8 and 4.
* BY. x. 78. The word is really inserted after
v. 6 of the 11 verses; A£S, v. 14. 20.
9 I. e. he should hold him while imitating
the climbing of a ladder, by puffing
vigorously as S&yana says.
177] The Marvtvatlya Qastra [ —iii. 20
sever him from the people he should here on both sides of the Nivid utter
the call; on both sides thus he cuts him off from the people. So for one
practising witchcraft, but the other way for one desiring heaven. ‘The
birds, fair winged, have approached Indra’, with this last (verse 4 ) he
concludes; ‘ the Priyamedhas, the seers, seeking aid; do thou unroll the
darkness ’ (he says). The darkness by which he deems himself surrounded
that should he approach in mind; that from him is removed. 1 Fill the eye
with this he should rub his eyes; possessed of sight until old age becomes
he who knows thus. ‘ Release us that are bound as it were with a net ’
(he says); a net is snares; verily thus he says ‘Release us being bound
from a snare as it were
iii. 20 (xii. 9). Indra 1 , being about to slay Vrtra, said to all the deities
'Do ye support me; do ye call to me/ ‘Be it so’ (they replied). They
ran forward to slay. He perceived ‘ They are running hither to slay me;
well, let me terrify them/ Against them he breathed forth; before his
snorting in haste all the gods ran away, but the Maruts did not abandon
him; saying ‘Smite, 0 blessed one; strike, show thy strength’ they
supported him. Seeing this the seer declares 1
‘ Before the snorting of Vrtra in haste,
All the gods, thy comrades, abandoned thee:
With the Maruts, O Indra, be there friendship for thee ;
Then shalt thou conquer every foe.’
He perceived ‘ These indeed are my friends; they showed me love; well,
let me give them a share in this litany/ He gave them a share in this
litany; to that time both litanies were his only. He draws the cup for the
Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the
Maruts, he inserts the Nivid to the Maruts; this is the portion of the Maruts.
Having recited the litany to the Maruts, he uses (a verse) to the Maruts as
offering verse; thus in due portion he delights the deities.
‘ Those who magnified thee, 0 bounteous one, at the slaying of the serpent,
Those who, O lord of the bays, at the affair with Qambara, the cattle foray,
Those who now, the sages, rejoice with thee,
In union with the Maruts, drink, O Indra, the Soma ’
(he says 8 ). Wherever with them he conquered, wherever he showed his
strength, thus by mentioning that also he makes them share the Soma
drink with Indra.
4 RV. x. 78. ll.
1 Cf. KB. XV. 2.
23 [i.oj. ib]
• RV. viii. 96. 7.
8 RV. iii. 47. 4.
[178
iii.2l] The Soma Sacrifice
iii. 21 (xii. 10) Indra, 1 having slain Vrtra, having won all victories, said to
Prajapati<Let me be what thou art; let me be great/ Praj&pati replied,
‘ Then who ami?’ * Even that which thou hast said ’ he answered; then
indeed did Prajapati become Who by name; Prajapati is Who by name. 1
In that Indra became great, that is why Mahendra has his name. 2 He
having become great said to the deities ‘ Assign me a choice portion just
as one desires here, who prospers, who attains pre-eminence, who becomes
great. 3 The gods said to him * Claim thyself what is to be for thee/ He
claimed this cup for Mahendra, the midday of pressings, the Niskevalya of
litanies, the Tristubh of metres, the Prstha of Samans; this choice portion
they assigned to him. They assign a choice portion to him who knows
thus. To him the gods said ( All hast thou asked ; let us have a share here
also/ * No ’, he replied, ‘ how can you have a share also ? * They answered
‘ Let us have a share also, O bounteous one/ He merely looked at them.
The Niskevalya Qastra .
iii. 22 (xii. 11). The 1 gods said * Here is the dear wife, the favourite of
Indra, Prasaha by name; from her let us seek (our desire)/ ‘Be it so*
(he said). From her they sought; she said to them ‘ In the morning shall
I tell you/ Therefore wives seek from a husband, therefore a wife seeks
from her husband in the night To her they went in the morning; she
replied with (the verse 2 ):
‘ Since many a time he hath conquered, enduring,
Indra hath made good his name as slayer of Vrtra;
The mighty lord of strength hath been perceived
the mighty lord of strength is Indra.
‘ What we desire of him to do, let him perform that,’
verily thus she said to them ‘ What we have said, that he has done/ The
gods said ‘ Let her have a share also, since she has not yet obtained one 3 in
1 S&yana quotes TB. ii. 2. 5. 2.
* Cf. TS. vi. 6. 6. 8.
3 These words as Aufreoht points out destroy
the sentence in form ; yo would save this.
iii. 22. 1 AB. ii. 22-24 and KB. xv. 4 and 5 deal
with the Niskevalya £astra of the Hotrat
the midday pressing; see A$S. v. 15;
vii. 20; viii. 17; Cal and and Henry,
L’Agniftoma , pp. 810-818.
2 BV. x. 74.6. The interesting episode of the
shame of the daughter-in-law is dealt with
by Liebioh, VOJ. xxvii. 474-477. For
magic in the Br&hmanas of. L4vi, La doc¬
trine duoacrtflce, p. 189. For vdvdtd ot Vedic
Index, i. 478; ii. 290. For Indra as son of
Praj&pati S&yana cites TB. ii. 2.10.1; for
send, ii. 2. 8.1.
8 Liebioh (ittrnnt, p. 72, n. 2) suggests yd ns
’sminn acaOcam avidat, easier syntax but
different if possible sense.
179]
The Nifkevalya Qastra [—iii. 2S
this of ours.* ‘Be it so’ (they said). They gave her a share then; there*
fore herein is recited (the verse) ‘ Since many a time he hath conquered,
enduring.* The dear wife, the favourite, Prasaha by name, of Indra, is his
host; her father-in-law is Prajapati named Who. Therefore he who desires
the victory of a host standing away from it at half distance, should cut
a grass blade at both ends, and throw it towards the other host, saying
‘ Prasaha, Ka seeth thee.’ Then, just as in this world, a daughter-in-law
keeps hiding in modesty before her father-in-law, so also the host keeps
shrinking away in confusion, where one knowing thus, having cut a grass
blade at both ends, hurls it against the other host (saying) ‘ Prasaha, Ka
seeth thee.* To them said Indra ‘ Tou may have a share here also.’ The
gods replied 4 ' Let the Viraj of thirty-three syllables be the offering verse of
the Niskevalya.* The gods are thirty-three, eight Vasus, eleven Rudras,
twelve Adityas, Prajapati and the vasaf call; he makes the gods share
the syllables; syllable by syllable the gods drink in turn; verily thus with
a vessel of the gods the gods are satisfied. If he desire of a man ‘ Let him
be without an abode ’, let him use for him as offering verse a Gayatri,
a Tristubh or some other metre, not a Viraj, and say the vasat call;
verily thus he makes him without an abode. If he desire of a man ‘ Let
him have an abode ’, he should use for him as offering verse 6 a Viraj ‘ Drink
the Soma, O Indra; let it delight thee ’; verily thus with it he makes him
have an abode.
iii. 28 (xii. 12). The Rc and the Saman were here in the beginning. The
Rc was called ‘ she *, the Saman ‘ he’. 1 The Rc said to the Saman ‘ Let us be
united for generation.* ‘ No *, replied the Saman, ‘ my greatness is above
thine.* She becoming two spoke (to him); he did not at all consent. Having
become three she spoke; with three he united. In that with three he
united, therefore with three they chant, with three sing, for with three is
the Saman commensurate. Therefore one (husband) has many wives, but
not one (woman) at once many husbands. In that thus he and she were
united, thus came into being the Sama (m-ama ); that is why the Saman
has its name. He becomes 2 fair who knows thus; he who prospers, who
attains pre-eminence, he becomes fair, for as ‘ unfair * men reproach (a man).
4 No iU to make the end of the quotation
dear, so above iii. 8.
* RV. vii. 22. 1.
1 The same derivation in CU. iii. & 1-6. SB.
viii. 20 and 21 foUows AB.
* adman bhavati can only be construed as a loo.
but apparently the sense is as taken by
S&yana on its second occurrence. Weber
(Ind. Stud. is. 268) offers no translation,
and on its first S&yana renders aarvair
abhyarhitaih sadtyo bhavati . BR. (vii. 929)
has *er sitzt in der FtUle ’ (from j 4), and
Deussen (Scchzig Upanishadi , p. 85) sees
in GU. ii. 1. 1-8 a play on these senses
of S&man, those of richness, friendliness,
and the S&man. Probably all are in
essence one, resting on the root idea
‘conciliate’, ‘please*.
iii. 23—] The Soma Sacrifice [180
They came into order becoming one five, the other five; (namely) the call
and the hin call, the prelude and the first Be, the principal part and the
middle Be, the response and the last Be, the finale and the va§at call. In
that the two came into order becoming one five, the other five, therefore
they say 'The sacrifice is fivefold; cattle are fivefold/ In that, further,
they made up, as a set of ten, the Viraj, therefore they say ‘ In the Viraj, as
a set of ten, the sacrifice finds support/ The strophe is the self, the anti¬
strophe offspring, the inserted verses the wife, the Pragatha cattle, the
hymn the house. He in this and in yonder world abides with offspring
and cattle in his home who knows thus.
iii. 24 (xii. 18). He recites the strophe 1 ; the strophe is the self; it he
recites with a middle tone; verily thus he makes the self perfect. He recites
the antistrophe 8 ; the antistrophe is offspring; the antistrophe is to be recited
in a louder tone; verily thus he makes his offspring better than himself.
He recites the inserted verse 8 ; the inserted verse is the wife; the inserted
verse must be recited in a lower tone as it were; in his house his wife is
not likely to answer back, when one knowing thus recites the inserted verse
in a lower tone. He recites the Pragatha 4 ; it is to be recited with sonorous
voice; sound is cattle, the Pragatha is cattle; (it serves) to win cattle. He
recites the hymn 6 1 1 shall declare the mighty deeds of Indra/ Thus is the
hymn devoted only to and dear to Indra, by Hiranyastupa. By the hymn
Hiranyastupa Angirasa went to the dear abode of Indra, he won the highest
world. He goes to the dear abode of Indra, he wins the highest world who
knows thus. The hymn is a house, a support. Therefore it should be
recited in the most firm tone. Therefore even if a man gets cattle at a dis¬
tance as it were, he desires to bring to his house; for a house is the
support of cattle.
ADHYAYA HI
The Vaifvadeva and the Agnimaruta.
iii 25 (xiii. 1). Soma 1 the king was in yonder world, on him the gods
and the seers reflected ‘ How shall Soma the king come to us ? 9 They said
to the metres ‘ Do ye fetch for us this Soma the king/ ' Be it so ’ (they
replied). Having become birds they flew up. In that having become birds
they flew up, that (tale) those who know stories call the Sauparna; thus
* EV. Yii. 82. 22, 28.
* RV. viii. 8. 7, 8.
9 Above AB. iii. 22.
9 BV. viii. 8. 12,18.
9 BV. i 82.
iii. 26. 1 AB. iii. 25-82 and KB. zvi. 4 and 5
deal with the Vafyvadeva 9&stra of the
Hotr at the evening pressing; see A9& v.
18; 95®* viii. 8; Caland and Henry,
L'Agnittoma, pp. 864-861. For the legend
of. TS. vL 1. 6. 2 ; PB. viii. 4. 1; $B. iv.
8. 2. 7; Bloomfield, JAOS. zvi. 1 seq.
181]
The Vaigvadeva Qastra [—iii. 27
the metres went towards Soma, the king. The metres then were of four
syllables each only. The Jagati being of four syllables first flew up ; she
having flown up and having gone half of the way felt weary; having laid
aside three syllables, and becoming of one syllable, she flew back down
again, bearing consecration and fervour. Therefore by him is consecra¬
tion obtained, is fervour obtained, who has cattle, for cattle are connected
with the Jagati, for the Jagati brought them back. Then the Tristubh
flew up. She having flown up and having gone more than half the way
felt weary; she having laid aside one syllable, having become of three
syllables, came back again, bearing the sacrificial fees. Therefore at the
midday the sacrificial fees are taken, in the place of the Tristubh, for the
Tristubh brought them back.
iii. 26 (xiii. 2). The gods said to the Gayatri ‘ Do thou fetch the Soma, the
king, for us/ ‘ Be it so,’ she replied, ‘ do ye accompany me with the recita¬
tion of the whole (formula for a) safe passage.’ * Be it so ’ (they said).
She flew up; her the gods accompanied with the recitation of the whole
(formula for a) safe passage, containing the words ‘ forward ’ and ‘ hither ’.
(The words) f forward’ and * hither* are the whole (formula for a) safe
passage ; therefore him who is dear to him he should accompany with
this (recitation) containing * forward ’ and * hither *; verily safely he goes,
safely he returns. She, having flown and having terrified the guardians of
the Soma, grasped with foot and mouth Soma the king, and also grasped
the syllables which the other two metres had dropped. Having shot at
her, Krpanu, a Soma guardian, 1 cut off the nail of her left foot; that
became a porcupine; therefore is it like a nail. The fat that flowed became
the barren cow 2 ; therefore is it the oblation as it were. The socket and the
point became a serpent, not biting; from its swiftness (came) the viper;
the feathers became flying foxes, the sinews earthworms, the shaft the
blind snake. Thus became the arrow.
iii. 2 7 (xiii. 8). What she grasped with her right foot became the morning
pressing; the Gayatri made it her own abode; therefore they regard it as
the most perfect of all the pressings. The very first he becomes, he attains
pre-eminence who knows thus. What she grasped with her left foot became
the midday pressing; it slipped; having slipped it did not match the former
pressing. The gods sought to remedy this; in it they placed the Tris¬
tubh of metres, Indra of deities; thereby it became of equal strength with
the former pressing; with the two pressings of equal strength and of
similar quality he prospers who knows thus. That which she grasped with
her mouth became the third pressing. Flying she sucked its sap; having
1 See TS. i. 2. 7; vi.1.10.4; i. 7.1.1 ; iii. 8. 4. 10.
9 See TS. ii. 1 . 2. 8.
[182
iii. 27—] The Soma Sacrifice
its sap sucked, 1 it did not equal the two former pressings. The gods sought
to remedy this; they saw it in cattle. In that they pour in an admixture
(of milk), and proceed with the (offering of) butter 2 and the animal (offer¬
ing), thereby it became of equal strength with the previous pressings. With
all the pressings of equal strength and of similar quality he prospers who
knows thus.
iii. 28 (xiii. 4). The other two metres said to the Gayatri ‘ Our property,
the syllables have come round with (you).’ ‘No/ replied the G&yatri;
4 ours are they as they were found (by us)/ They disputed before the
gods; the gods said ‘ They are yours as they were found (by you)/ There¬
fore even now in a question of property they say 4 It is ours by right of
finding/ Then the Gayatri was of eight syllables, the Tristubh of three,
the Jagati of one. The eight-syllable Gayatri supported the morning
pressing; the Tristubh with three syllables could not support the midday
pressing; to her the G&yatri said ‘ Let me come; let there be a portion for
me here also/ 4 Be it so/ replied the Tristubh, * Do thou unite me with
these eight syllables/ 4 Be it so ’ (she said); her she united; thus to the
Gayatri at the midday belong the last two (verses) of the strophe of the
Marutvatiya and the antistrophe. 1 She, having become of eleven syllables,
supported the midday pressing. The Jagati having one syllable could not
support the third pressing; to her the Gayatri said ‘ Let me come ; let there
be a portion for me here also. 4 Be it so/ replied the Jagati, 4 Do thou unite
me with these eleven syllables/ 4 Be it so ’ (she said); her she united;
thus to the Gayatri at the third pressing belong the last two verses of the
strophe of the Vaifvadeva and the antistrophe. Having become of twelve
syllables she supported the third pressing. Then indeed the Gayatri became
of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve
syllables. With all the metres of equal strength and of similar quality he
prospers who knows thus. That which was one became three; therefore
they say 4 It should be given to one who knows thus 9 ; for being one it
became three.
iii. 29 (xiii. 5). The gods said to the Adityas 4 With you let us support this
pressing/ ‘Be it so’ (they replied). Therefore the third pressing begins
with the Adityas ; the cup for the Adityas 1 is before it. He uses (a verse 2 )
containing (the word) 4 be drunk ’ and so perfect in form, as offering verse,
4 Let the Adityas and Aditi be drunk ’; that which contains (the word) 4 be
drunk ’ is a characteristic of the third pressing. He does not say the second
1 SeeTS. vi. 1. 6. 8. v. 17. 1-8; 99&viii. 1. 8-7; Caland and
* All things connected with oattle. Henry, L’Agnidama , pp. 882, 888.
iii 28. 1 See AB. iii. 17. 6. _ * RV. viii. 51. 2.
iii. 29. 1 For this cup see KB. xvi. 1; A$S.
183] The Vaigvadeva Qastra [—iii. 30
va§at, nor eat (thinking) ( The second vaaat call is a conclusion ; eating is
a conclusion; the Adityas are the breaths; let me not bring the breaths
to a conclusion.’ The Adityas said to Savitr * With thee let us support this
pressing.’ 4 Be it so ’ (he replied). Therefore the strophe 8 of the Vaipvadeva
is addressed to Savitr, the cup for Savitr is before it. He uses (a verse 4 ) con¬
taining (the word) ‘ be drunk *, and so perfect in form, as offering verse, 4 God
of the home Savitr the delectable ’; that which contains (the word) 4 be
drunk ’ is a symbol of the third pressing. He does not say the second
va§at nor eat, (thinking) 4 The second vasaf call is a conclusion; eating is a
conclusion; Savitr is the breath; let me not bring the breath to a conclusion.’
Savitr drinks of both these pressings, the morning pressing and the third
pressing. In that there is in the beginning of the Nivid 6 to Savitr a sentence
containing (the word) 4 drink ’ and at the end one containing (the word) 4 be
drunk ’, verily thus he gives him a share in both pressings, the morning
pressing and the third pressing. Many verses to V&yu are recited in the
morning, but one 6 only at the third pressing; therefore the upward breaths
of a man are more numerous than the lower. He recites (a hymn 7 ) to sky
and earth; sky and earth are supports; this (earth) is a support here,
yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily
thus he establishes him on a pair of supports.
iii. 30 (xiii. 6) He recites (a hymn) to the Rbhus 1 ; the Rbhus by fervour
among the gods won the drinking of Soma. For them they desired to arrange
it at the morning pressing; them Agni with the Vasus repelled from the
morning pressing. For them they sought to arrange it at the midday pressing;
them Indra with the Rudras repelled from the midday pressing. For them
they desired to arrange it at the third pressing; them the All-gods ener¬
getically repelled, (saying) 4 They shall not drink here, not here.’ Prajapati
said to Savitr 4 These are thy pupils; do thou drink together with them.’
4 Be it so,’ replied Savitr, 4 Do thou drink round them on both sides.’ Praja¬
pati drank round them on both sides; these two inserted verses 2 without
mention (of the deity), intended for Prajapati, are recited round (the
hymn) for the Rbhus, 4 The maker of fair forms for aid’ and 4 Let Vena
here impel those bom of Pilin’; verily thus does Prajapati drink on both
sides of them. Therefore does one of high rank honour at his table him
whom he desires. The gods had loathing of those because of the human
» RV. V. 82.1-8.
4 For the cup nee KB. xvi. 2 and 8 ; A£S. y.
18. 1 , 2; 99& via. 8. 1-4; C&l&nd and
Henry, pp. 862-864.
4 Jn somaaya pibatu and aomasya matmt respec¬
tively.
6 Not in the Samhitft.
7 RV. i. 169.
1 RV. i. 111. The reading ’v&dkalpayifan is
given by Caland, VOJ. xxiii. 64; Weber,
Jnd. Stud. ix. 264.
* RV. i. 4.1; x. 128. 1.
The Soma Sacrifice
iii. 30—]
[184
scent; they interposed these inserted verses’ ‘ In whom the mother’ and
‘ To the father
iii. 81 (xiii. 7). He recites (a hymn x ) to the All-gods; as are peoples, so is
the Vai^vadeva. As are the peoples within, so are the hymns; as the wastes
so the inserted verses. On both sides of the inserted verse he utters the call;
‘ therefore these being wastes seem not to be such by reason of the beasts
and birds ’ he used to say. As is a man, so is the Vai$vadeva; as are his
members within, so are the hymns; as his joints, so the inserted verses.
On both sides of the inserted verse he utters the calls; therefore the joints
of a man being slack are made firm, for they are made firm by the holy
power. The inserted verses and the offering verses are the root of the
sacrifice; if they were to use different inserted verses and offering verses,
they would uproot the sacrifice; therefore they should be the same. The
Vai^vadeva litany is connected with the five folks; it is the litany of all
the five folks, gods and men, Gandharvas and Apsarases, serpents and fathers;
of these five folks is it the litany; all the five folks know him; to him from the
fivefold folk sacrificers go who knows thus. He who recites the Vai$vadeva
is the Hotr connected with all the gods. Of all the quarters should he
t.hinlr when about to recite; verily thus in all the quarters he places sap.
He should not think of that quarter in which there is one whom he
should hate; by omitting it he appropriates his strength. He concludes
with the last (verse’) ‘ Aditi is the sky, Aditi the atmosphere’; Aditi is
this (earth); the sky this (earth), the atmosphere this (earth). ‘ Aditi is
mother, is father, is son ’ (he says); the mother is this (earth), the father
this (earth), the son this (earth). ' Aditi is the All-gods, the five folks' (he
says); in this are the All-gods, in this the five folks. ‘ Aditi is what is
bom, Aditi is what is to be bom ’ (he says); what is bom is this (earth);
what is to be bom is this (earth). He recites twice by lines the concluding
(verse); cattle are four-footed; (verily it serves) to win cattle; once by
half verses, for support. Man has a double support, cattle have four feet;
verily thus he causes men with his double support to find support in
four-footed cattle. He should always conclude with (a verse) connected
with the five folks; touching the earth should he conclude. Thus in the
very place where he bringB together the sacrifice in that at the end he
establishes it. Having recited the Vai?vadeva litany he uses (a verse) to
the All-gods as offering verse, 3 ‘ O All-gods, harken to this my call';
thus according to their portions he delights the deities.
iii. 32 (xiii. 8). The 1 first offering verse for the ghee is addressed to Agni,
iii. 82. 1 This chapter deals with the offering
of a pap to Soma between libations of ghee
to Agni and Visnu; see A 9 S. t. 19.14;
* RV. x. 88. 8; iv. 50. 6.
1 RV. i. 89. * RV. i. 89. 10.
* RV. vi. 52. 18.
185]
The AgnimdnUa Gastra [—iii. 83
the offering verse for (the pap for) Soma is addressed to Soma, the offering
verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses as
offering verse * ‘ Thou, O Soma, in unison with the fathers,’ which contains
(the word) * fathers They slay the Soma in that they press it; for it they
perform (the offering of) a barren cow in the form of (the pap) for Soma;
the barren cow is for the fathers; therefore (a verse) containing (the
word) ' fathers ’ he uses as offering verse for (the pap for) Soma. They
have killed Soma in that they pressed it; thos do they again bring
it into being; they swell it up again with the symbol of the Upasads,
these deities, Agni, Soma, and Vi$nu are the symbol of the Upasads.
Having taken (the pap) for Soma before the Saman singers the Hotr
should look into it; some indeed give it first to the Sftman singers, but
that he should not do. * The sayer of vasat eats first all foods ’, he used
to say; in this way therefore the sayer of vasat should first look into it,
then they give it to the Saman singers.
The Agnimaruta Qastra.
iii. 38 (xiii. 9). Prajapati 1 felt love towards his own daughter, the sky
some say, Usas others. Having become a stag he approached her in the
form of a deer. The gods saw him, ‘ A deed unknown Prajapati now does.’
They sought one to punish him; they found him not among one another.
These most dread forms they brought together in one place. Brought
together they became this deity here; therefore is his name containing (the
word) Bhuta; he prospers who knows thus his name. To him the gods
said ‘ Prajapati here hath done a deed unknown; pierce him.’ ' Be itso,’ he
replied, ‘ Let me choose a boon from you.’ ‘ Choose ’ (they said). He chose
this boon, the overlordship of cattle; therefore does his name contain the
word ‘cattle’. 1 Rich in cattle he becomes who knows thus this name
of his. Having aimed at him he pierced him; being pierced he flew
upwards; 8 him they call ‘ the deer ’. The piercer of the deer is he of
that name. The female deer is Rohini; the three-pointed arrow is the
99S. Tiii. 4. 1-6; Cal and and Henry,
L'Agniftoma, pp. 862-864.
* RV. viii. 48. 18.
1 AB. iii. 88-88 and KB. xvi. 7 deal with the
Agnim&ruta gastra of the Hotr at the
evening pressing; see A? 8 * v * 20 i 95 s *
viii. 6; Caland and Henry, V AgnifUma,
pp. 872-880. The astronomical data here
given afford Tilak the source of his work
Orion ; cf. Whitney, JAOS. xvi. xcii, xciii.
For the legend cf. fB. i. 7. 4.1; RV. x.
61. 6-9.
24 [■•o.a. id]
The two names are BhOtapati and Pfcfupati
according to Sftyana, and this is more
plausible than Weber’s vaguer reference
to Bhava (M Stud. ix. 269,270).
udaprapata of the MSS. of Haug and Weber,
whence the latter conjectured udapravata
is to be read with Aufrecht as udaprapaiat
before tarn. The form is so irregular that
Aufrecht suggests udapatat, Bohtlingk
(BKSGW. 16 Dee. 1900, p. 417) prefers
udapravata.
[186
iiL 33—] The Soma Sacrifice
three-pointed arrow. The seed of Prajapati outpoured ran; it became a
pond. The gods said ‘ Let not this seed of Prajapati be spoiled.’ It became
‘ not to be spoilt; ’ that is why ‘ not to be spoilt ’ (madum) has its name;
connected with man is called * not to be spoilt ’; that being ‘ not to be
spoilt’ they call mystically ‘connected with man (m&wum)’, for the gods
are lovers of mystery as it were.
iii. 34 (xiii. 10). It they surrounded with Agni; it the Maruts blew
upon; Agni could not make it move; they surrounded it with Agni Vai$va-
nara; the Maruts blew upon it; then Agni Vaipvanara caused it to move. The
first part of the seed that was kindled up became yonder Aditya; the second
became Bhrgu; him Varuna took; therefore is Bhrgu descended from
Varuna. 1 The third (part), that was brilliant (adldet) as it were, became the
Adityas. The coals became the Angirases; in that the coals after being
quenched blazed forth again, Brhaspati came into being. The extinguished
coals became black cattle; the reddened earth ruddy (cattle). The ash
which there was crept about in diverse forms, the buffalo, the Gayal, the
antelope, the camel, the ass, and these ruddy animals. To them this god
said ‘ Mine is this, mine is what remains.’ * Him they deprived of a claim
by this verse which is recited as addressed to Rudra, 8
‘ O father of the Maruts, let thy goodwill approach us ;
Do thou not sever us from the sight of the sun;
Do thou, hero, be merciful to our steeds ’;
so should he say, not ‘ Towards us ’ (in the last line); this god is not likely
to attack offspring then;
‘ May we be multiplied with children, O thou of Rudra,’
so he should say, not ( O Rudra ’, to avoid the use of the actual name. Or
rather he should recite 4 ‘Weal for us let him make’; with ‘weal’ he
begins, for weal for all. ‘ For men, for women, for cows ’ (he says); men
are males, women are females; (verily it serves) for weal for all. This
verse, being without mention (of the name of the deity ) 6 though addressed
to Rudra, is appeased; with full life, for fullness of life, a full life he lives
who knows thus. It is a Gayatri; the Gayatri is holy power; verily thus
with the holy power he honours him.
iii. 35 (xiii. 11). He begins the Agnimaruta with (a hymn l ) to Vaifva-
nara; Vaifvanara caused to move the seed when poured; therefore with a
1 The sense 4 adopted' is supported by Slyana * RV. ii. 88. 1, with tvdm for abhi in o and
and the declaration of relation of father rudriya for rudra in d.
and son in TU. iii. 1. The preceding 4 RV. i. 48.6.
passage may be referred to in (B. i. 7.4.4; 6 So Aufreoht for so niruktd of the MSS. which
ir. 6.1.8; Eggeling, SBE. xxvi. 887, n. 4. Weber (2nd. Stud. ix. 271) reads,
t So TS. iii 1. 9. 5. iii. 86. 1 RV. iiL 8. Cf. KB. xvi. 7.
187]
The Agni/maruta Qastra
r • • •
[—ill. 37
hymn to Vaifvanara he begins the Agnimaruta. Without taking in breath
the first verse is to be recited. He who recites the Agnimaruta keeps quench*
ing the fires which have not been appeased, the blazing flames; verily
thus with the breaths he crosses the fires. In reciting he may err; he
should seek another to point out; verily thus making him a bridge he
crosses. Therefore at the Agnimaruta he should not himself correct,
a corrector (of errors) should be found. He recites (a hymn 2 ) to the
Maruts; the Maruts by blowing caused to move the seed when poured;
therefore he recites (a hymn) to the Maruts. ‘ At each sacrifice to Agni*
and ‘ The god wealth gives to you the basis 3 (of the Stotra) and the
antistrophe 4 he recites in the middle; in that in the middle he recites the
basis (yoni) and the antistrophe, therefore is the womb placed in the
middle. In that he recites after reciting two hymns, verily thus he places
the organ of propagation above the two supports for generation. He is
propagated with offspring and cattle who knows thus.
iii. 36 (xiii. 12). He recites (a hymn *) to Jatavedas; Prajapati created
offspring; they created went away and returned not. Them he sur¬
rounded with Agni; they came up to Agni; to him to-day even they come
up. He said 4 Offspring bora by him I have found/ In that he said
* Offspring born by him I have found that became (the hymn) to Jatavedas;
that is why Jatavedas has his name. They, surrounded by Agni, and
controlled, kept scorching and blazing; them he sprinkled with water*
Therefore after (the hymn) to Jatavedas he recites the Apohisthiya; 2
therefore should it be recited by one who is appeasing. Having sprinkled
them with water he thought that he had destroyed them; in them by
means of the dragon of the deep 3 he mysteriously placed brilliance. Agni
Garhapatya is the dragon of the deep; verily thus by Agni Garhapatya
mysteriously he places brilliance in them. Therefore they say ‘ He who
offers is more brilliant than he who does not offer/
iii. 37 (xiii. 18). He celebrates the wives of the gods 1 after Agni, the lord
of the house; therefore the wife sits behind the Garhapatya. They say
4 Let him celebrate Raka first; a sister has the first drink/ That is not to
* AV. i. 87.
8 EV. i. 168. 1 and 2; the translation is
doubtful.
4 EV. vii. 16. 11 and 12. These are the con¬
necting links with the S&man, the yoni
being the Stotriyapragfttha correspond¬
ing to the Yajn&yajfilya S&man, SV. ii.
58 and 64.
* EV. i. 148.
8 EV. a. 9.
8 EV. vi. 60. 14 is the verse referred to.
nijdayaiva cannot be taken as svaJciy&k as
by Sftyana; the sense must be something
like 4 destroy * or ‘ injure' and the Dh&tu~
pdtha root (zzvL 102) jot in its causative
form is dearly meant. CL Weber, 2nd.
Stud. ii. 272.
iii. 87. 1 EV. v. 46.7 and 8. Probably pans may
here simply have its normal sense of
4 praise*, or the terms may be used as
brief descriptions of the verses recited.
[188
iii. 87 —] The Soma Sacrifice
be regarded; the wives of the gods he should celebrate first. Agni
Garhapatya places seed in the wives; verily thus in these wives with
Agni Garhapatya openly he places seed, for propagation. He is propagated
with offspring and cattle, who knows] thus. Therefore a sister, thongh
of the same womb, lives as inferior to a wife, thongh of a different womb.
He celebrates R&ka;* Kaka is it that sews this sntnre in man which
is in the organ. Male sons are bora for him who knows thus. He
celebrates Paviravi; 8 P&viravi is speech, Sarasvati; verily thus he places
speech in speech. They say ‘ Should he recite (the veree) to Yama first 1
Or that for the fathers ? ’ That to Yama should he recite first. * This strew,
O Yama, do thou sit upon ’; the first drink is the king’s; therefore should
he recite (the verse 4 ) to Yama first. * Matali with the sages, Yama with
the Angirases ’, he recites 8 after (it) for the sages. The sages are inferior to
the gods, but above the fathers; therefore he recites it after (the verse to
Yama). * Let them arise, the lower, the higher ', (these verses 8 ) to the fathers
he recites. ‘ The midmost fathers, loving the Soma ’ (he says); the lowest,
the highest and the midmost, all these without omission he delights.
‘ I have found the kindly fathers' he recites as the second (verse). * Who
sitting on the strew (the drink) pressed with the call ’ (he says); * sitting on
the strew' is a reference to their dear abode (the strew); verily thus
with their dear home he makes them prosper. With a dear home he
prospers who knows thus. ‘May there be this homage to the fathers
to-day' he recites, containing the making of homage, at the end; there¬
fore at the end is homage paid to the fathers. They say ‘ Should he recite
(the verses) to the fathers separating (them) with the call ? Or without
separating (them) with the call.' He should recite separating (them) with
the call; the good of the sacrifice to the fathers is incomplete 7 ; he who
recites separating (them) with the call completes the incomplete sacrifice to
the fathers; therefore it is to be recited separating (them) with the call.
iii. 88 (xiii. 14). ‘Sweet indeed is he, full of honey is he’, he recites
(verses 1 to) Indra for the drinking after of Indra; by these Indra drank after
(the other gods) the third pressing; that is why (the verses) for the drinking
after have their name. The deities become drunk as it were in that the
Hotf recites these verses; therefore in their case the response (of the
* bv. a. 82. 4.
* BV. Ti. 48. 7.
‘ BV. x. 15. 4.
* BV. x. 14. S.
* RV. x. 15.1-3, but 2 is recited before 8.
7 This is carious: Sgyana and Haag take
aMkuas ‘ is to be made complete V Weber
{Ini. Stud • ix. 278) renders ‘ The incom¬
plete is suitable for the sacrifice to the
fathers; he who recites without the
call ('vy&havam); But this is doubtftil,
and the rendering above given is prefer¬
able in any case as giving more accurately
the sense of vyi—hve.
1 RV. vi. 47. 1-4. Cf. KB. xvi. 8.
189] The Agnimaruta Qastra [ —iii. 39
Adhvaryu) should contain* (the word) ‘ be drunk * By whose might the
regions are established this verse * to Mitra and Varuna he recites; Visnu
guards what is ill offered in the sacrifice, Varuna what is well offered; verily
(it serves) to appease them both. ‘ I will proclaim the mighty deeds of
Visnu (this verse 4 ) to Visnu he recites. As is a roller, so is Visnu to the
sacrifice. Just as one may keep making well ploughed and well rolled what
has been ill ploughed and ill rolled, so, in that the Hofcr recites this verse,
he keeps making well sung and well recited what has been ill sung and ill
recited in the sacrifice. ‘ Weaving the web from the darkness follow to the
light ’, (this verse s ) to Praj&pati he recites; the web is offspring; verily thus
he weaves the web of offspring for him. ‘ Guard the paths, full of light,
wrought by prayer’ (he says); the paths full of light are those that go to
the gods; verily thus he extends them for him. With * Weave without
a flaw the works of the singers; be Manu, bring to birth the divine folk ’
verily he extends him with the offspring of Manu, for generation. He is
propagated with offspring and cattle who knows thus. ‘ Do thou to us, the
generous one, Indra, the resplendent ’, with this last (verse*) he concludes;
the generous one, Indra, the resplendent, is this (earth); ‘ May he make
true (blessings), supporter of the folk, the unequalled ’ (he says); the true,
supporter of the folk, the unequalled is this (earth); ‘Do thou, king of
beings, confer upon us' (he says); the king of beings is this (earth). ‘The
great fame that is a singer’s ’ (he says); great is this (earth); fame is the
sacrifice; the singer is the sacrificer; verily thus he invokes this benediction
for the sacrificer. Touching the earth should he say the conclusion; verily
thus in the very same place in which he gathers together the sacrifice, in
that he establishes it at the end. Having recited the Agnimaruta litany he
recites (a verse 7 ) to Agni and the Maruts as offering verse ‘ O Agni with
the Maruts brilliant and resounding ’; thus according to their portions he
delights the gods.
ADHYAYA IV
The Characteristics of the Agnigtoma.
iii. 89 (xiv. I). The 1 gods undertook battle with the Asuras, for con¬
quest ; them Agni was not willing to accompany. To him the gods said
* Le. maddmo damam in place of fcahtdmo
daivom ; see AfS. v. 20.
9 Not in the SomAUd, but also in AY. Tii.
25. 1.
4 BY. i. 154. 1.
• BY. x. 58. 6.
9 BY. iv. 17. 20. The AB. takes aofyA as fern,
which is quite impossible.
7 BY. y. 00. 8.
1 AB. iii. 80-44 contains miscellaneous re¬
marks on the Agnistoma and its relation
to other rites. The passage seems a later
addition; el Weber, 2nd. Stud. ix. 275.
iii. 89—] The Soma Saci'ijice [190
• Do thoa come too; thou art one of us.’ He replied 1 1 shall not follow yon
if I am not sung to; sing now to me.’ They, having risen, and having re¬
turned, praised him; them praised he followed* Becoming in three rows, he
went to battle for conquest with the Asuras in three columns; 'in three rows’
(he says); verily he made the metres rows; 'in three columns’ (he says); the
pressings (he made) the columns. Them he defeated invincibly; then
indeed the gods prospered, the Asuras were defeated. He prospers himself*
the evil rival who hates him is defeated, who knows thus. The Agnistoma
is the Gayatri; the Gayatri has twenty-four syllables; there are twenty-
four Stotrasand Qastrasin the Agnistoma. This is why they say * A horse
well loaded gives (its rider) comfort. 2 This is the Gayatri; the Gayatri
is not content with the earth; taking with it the sacrificer it goes aloft
to the sky.’ This is the Agnistoma; the Agnistoma is not content with the
earth; taking with it the sacrificer it goes aloft to the sky* The Agnistoma
is the year ; the year has twenty-four half-months; there are twenty-four
Stotras and Qastras in the Agnistoma. As in the ocean all streams, so in
it all the sacrificial rites are resolved.
iii. 40 (xiv. 2). The consecration offering 1 is performed; all those offer¬
ings after it verily are resolved in the Agnistoma. He invokes the sacri¬
ficial food; the sacrifices of cooked (food) have the form of the sacrificial
food; all the sacrifices of cooked (food) are resolved in the Agnistoma. At
evening and morning they offer the Agnihotra; evening and morning they
gave the fast (milk); with the call of Hail! they offer the Agnihotra;
with the call of Hail! they gave the fast (milk). Through the call of
Hail! the Agnihotra is resolved in the Agnistoma. Fifteen kindling
verses he recites at the introductory (offering), fifteen in the new and full
moon sacrifices; through the introductory (offering) the new and full moon
sacrifices are resolved in the Agnistoma. They buy Soma, the king; Soma,
the king, is connected with plants; with plants they heal whom they heal;
therefore through the purchase of Soma, the king, whatever medicines
there are, all these are resolved in the Agnistoma. They kindle Agni by
friction at the guest reception, Agni at the four-monthly sacrifices; through
the guest reception the four-monthly sacrifices are resolved in the Agni-
ftoma. With milk they proceed at the Pravargya, with milk at the
Dakfayana sacrifice 2 ; verily through the Pravargya the Daksayana sacri¬
fice is resolved in the Agnistoma. There is a victim on the fast day; verily
2 So also TS. v. 6. 10.7, and below, AB. iii. their connexion with the sacrificial food,
47; ef. Keith, TaiUitfya Samhitd , x. xcviii. TS. i. 7. 1. 1. Cf. Weber, Ind, Stud. ix.
The omission of any express object is 227, 228.
natnral enough in a proverb. 2 For this see A£S. ii. 14. 7 ; KB. iv. 4 ; TS.
1 For the P&kayqjnas see A£8. i 1.1, and for ii. 5.5. 4.
191] The Characteristics of the Agnistoma [—iii. 42
through it all animal sacrifices are resolved in the Agnistoma. There is
a sacrificial rite called the Idadadha; 3 it they perform with curds; with
curds they perform the pot of curds; verily through the pot of curds the
Id&dadha is resolved in the Agnistoma.
iii. 41 (xiv. 8). So now as to previous (rites) and next as to subsequent
(rites). There are fifteen Stotras in the Ukthya, fifteen Qastras; that
makes up a month ; by months is the year arranged; Agni Yaigv&nara is
the year; the Agnistoma is Agni ; verily through the year the Ukthya is
resolved into the Agnistoma. Through the resolution of the Ukthya the
Yajapeya is resolved, for it is an Ukthya. There are twelve night rounds, 1
all in the Faficada^a Stoma; taking these by two they make up thirty.
The Soda$in Saman is the Ekavin$a, the Sandhi (Saman) is the Trivrt;
these are thirty, the month; the nights of the month are thirty; the year
is arranged by months; Agni Yai^vanara is the year; the Agnistoma is
Agni; verily through the year the Atiratra is resolved in the Agnistoma;
through the resolution of the Atiratra the Aptoryama is resolved, for it is
Atiratra. Thus all the sacrificial rites previous to and subsequent to (the
Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras
together, in all there are a hundred and ninety 3 Stotriya verses. The
ninety corresponds to ten Trivrt (Stomas); then the (next) ninety to ten
more; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is
left over; it yonder gives heat as the twenty-first placed over (the rest).
It is the midmost 8 of the Stomas; before it are ten Trivrts, after it ten;
in the middle this twenty-first gives heat placed over on both sides. The
Stotriya verse over is incorporated in this; it is the sacrificer; it is the
divine lordly power, might and strength; he attains the divine lordly
power, might and strength, he attains union and identity of form and
world with it, who knows thus.
iii. 42 (xiv. 4). The gods having defeated the Asuras went aloft to the
world of heaven. Agni arose aloft touching the sky: he opened the door of
s For this see AfS. ii. 14.11; KB. v. 5. For
the pot of milk offering of the Agnistoma
see IfS. ▼. 18; ffS. Yii. 18; Caland
and Henry, VAgnutoma, p. 288,
1 The Atirfttra after the §o4a$in Graha adds
four rounds, headed by the goblets of the
Hotr, Maitr&varuna, Br&hman&cohaAsin,
and Ach&v&ka respectively These are,
of course, accompanied by recitations
and Stotras and the later are Pancada^a
in Stomas, each of which doubled = 80
verses. The EkaviAfa and Trivrt Sftmans
similarly have 21 + 9 verses.
2 Thus made up : the morning pressing has
a Trivrt; and four Pahcada^as = 89 ; the
midday pressing has a Pancada$a
and four Saptadafas-SS; the evening
pressing has'a Saptada$a and Ekavin 9 &=
88 ; viz. 190 = 10x9 + 10x9+10 '(-
9 + 1).
9 As EkaviAfa Stoma. For the sun as
ekavitya see AB. i. 80. The forms of these
Stomas are given in PB. ii. 1.1 (Trivrt);
4.1 (Paftcadaga); 7. 1 (Saptada?a); 14.1
(EkaviAfa).
iii. 42—] The Soma Sacrifice [192
the world of heaven; Agni is the overlord of the world of heaven. To him
first came the Vastus; they said to him ‘ Let us through 1 ; make room for
us.’ He replied ( Unless I am praised, I shall not let you through; praise
me now/ 4 Be it so ’ (they said); they praised him with the Trivrt Stoma;
being praised he let them through; they went to their due place. To him
came the Budras; they said to him * Let us through; make room for us.’
He replied 4 Unless I am praised, I shall not let you through; praise me
now/ * Be it so 9 (they said); they praised him with the Pancadafa Stoma;
being praised, he let them through; they went to their due place. To him
came the Adityas; they said to him ( Let us through; make room for us/
He replied 4 Unless I am praised, I shall not let you through; praise me now/
4 Be it so * (they said); they praised him with the Saptada$a Stoma; being
praised, he let them through; they went to their due place. To him came
the All-gods; they said to him 4 Let us through ; make room for us/ He
replied 4 Unless I am praised, I shall not let you through; praise me now/
4 Be it so ’ (they said); they praised him with the Ekavinga Stoma; being
praised, he let them through; they went to their due place. With each
Stoma the gods praised him; them praised he let through; they went to
their due places. So he who sacrifices praises him with all these Stomas,
and he who knows thus him will he let pass; him he lets pass to the world
of heaven who knows thus.
iii. 43 (xiv. 5). The Agnistoma is Agni; in that they praised him, there¬
fore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they
call Agnistoma mystically, for the gods love mystery as it were. In that
four sets of gods praised him with four Stomas, therefore is it of four
Stomas (catu-stoma) ; it being of four Stomas they call it Catusfcoma
mystically, for the gods love mystery as it were. Again in that they
praised him when aloft and having become light ( jyotis ), therefore is it the
Jyotistoma; it being the Stoma of light, they call it the Jyotistoma mysti¬
cally, for the gods love mystery as it were. This is the sacfificial rite
without beginning or end; the Agnistoma is like a chariot wheel endless;
as is its beginning so is its end; as to this a sacrificial verse is sung:
4 That which is its beginning is also its end,
That again which is its end is also its beginning,
• Like the creeping of a snake is the movement of the (J&kala 1 (ritual),
They discern not which of the two is the subsequent’;
1 Aufreqht (p, 480) conjectures aijtoi or
. arjasva, the latter of which Bfthtlingk
(BKSGW. 15 Dec.' 1900, p. 416) ap¬
proves.
iii. 48. 1 A kind of snake (S&yana) is absurd.
The reference to the 9&kala is seen by
Weber (IruL StwL ix. 277), and though
not apparently accepted by Aufrecht or
others appear to me correct.
193]
The Characteristics of the Agni$toma [—iii. 45
for (they say) ‘ As the beginning, so should be the end.' As to this they
say' Seeing that the beginning has the Trivyt, the end the Ekavin$a, how
are the two alike ? ’ ' For the reason ’, he should reply, ‘ that the Ekavihfa
is threefold and moreover that both consist of repeated triplets.
iii. 44. (xiv. 6). The 1 Agnis^oma is he who gives heat here; it is one to
be finished in the day; with the day should they complete it; its name is
what is finished with the day. They should proceed with it without haste;
as at the morning pressing, so at the midday, so at the third pressing.
So the sacrificer is not likely to perish. In that they proceed without
hastening at the two former pressings, therefore here the villages of the east
are densely populated; in that they proceed hastening at the third pressing,
therefore here to the west there are long forests. Thus the sacrificer is
likely to perish. Therefore without hastening they should proceed; as at
the morning pressing, so at the midday, so at the third pressing. So the
sacrificer is not likely to perish. He should follow in recitation the move¬
ment of this (sun); when he rises in the morning, then he gives a gentle
heat; therefore he should recite in a gentle tone at the morning pressing.
Then when he comes forward, he gives stronger heat; therefore at the
midday should he recite with a stronger tone. Then when he comes still
further forward, he gives his strongest heat; therefore he should recite at
the third pressing with the strongest tone. So should he recite if he be
lord of speech, for the Qastra is speech. He should begin in the tone in
which he can complete, increasing in height; that is the best way of reciting.
The (sun) never really sets or rises. In that they think of him ‘ He is
setting ’, verily having reached the end of the day, he inverts himself; thus
he makes evening below, day above. Again in that they think of him ‘ He
is rising in the morningverily having.reached the end of night he inverts
*himself; thus he makes day below, night above. He never sets; indeed he
never sets, union with him and identity of form and world he attains
who knows thus. 8
ADHYAYA V
Miscellaneous Points regarding the Sacrifice.
iii. 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said
‘The sacrifice as food hath left us; this sacrifice, food, let us search for.’ They
said ' How shall we search ? ’ ‘By the Brahman and the metres, they said.’
They consecrated the Brahman with the metres; for him they performed
the sacrifice up to the end; they also performed the joint offerings to the
1 Copied in GB. ix. 10. For the forests of the ii. 466; MS. iv. 6.8; KS. xxvii. 8; TS. vi.
west cf. £B. ix. 8.1. 18. 4. 10. 2, 8; 9 s * iv - 2. 1* 18; Caland,
2 For this theory of the sun’s motion see VOJ. xxvi. 119.
Speyer, JRAS. 1906, p. 728; Vedic Index,
25 [■•<>*»»]
[194
iii. 45—] The Soma Sacrifice
wives (of the gods). Therefore now also in the consecration offering they
perform the sacrifice right np to the end, they also perform the joint offer¬
ings to the wives. According to this rale did they proceed. They per¬
formed the introductory (offering); to him with the introductory (offering)
they came nearer; they hastened with the performance. They made it end
in the Qamyu. Therefore now also the introductory (offering) ends in the
Qamyu. According to this rule did they proceed. They performed the
guest reception; to him with the guest reception they came nearer; they
hastened with the performance. They made it end in the sacrificial food.
Therefore now also the guest reception ends in the sacrificial food. Accord¬
ing to this rule did they proceed. They performed the Upasads; to him
with the Upasads they came nearer; they hastened with the performance;
having repeated three kindling verses, they offered to three deities. There¬
fore now also in the Upasads having repeated three kindling verses, 1 they
offer to three deities. According to this rule did they proceed. They per¬
formed the fast day; him on the fast day they obtained; having obtained
him they performed the sacrifice; they also performed the joint offerings to
the wives. Therefore now also on the fast day they perform the sacrifice
to the end; they also perform the joint offerings to the wives. Therefore
in these previous rites he should recite more and more gently; for
they followed him creeping after.* ‘Therefore with whatever voice he
desires, he should recite on the fast day, for he is then obtained ’ (they say).
Having obtained him they said ‘ Serve us for food ’; * No,’ he replied,
‘how can 1 serve youl* Them he only looked at. To him they said
‘ With the Brahman and the metres becoming united do thou serve us as
food.’ * Be it so ’ (he replied). Therefore now also the sacrifice becoming
united with the Brahman and the metres bears the sacrifice to the gods.
Errors in the choice of Priests.
iii 46 (xv. 2). Three things are performed at the sacrifice, eating, *
swallowing, and vomiting. What is eaten is when he makes as priest one
that expects * May he give to me, or may he choose me.’ That is remote
like something eaten; that does not profit the sacrificer. Again what is
swallowed is when fearing he chooses a priest, ‘ Let him not either oppress
me, nor let him make confusion in the sacrifice for me.’ That is remote
like something swallowed; that does not profit the sacrificer. Again what
is vomited is when he chooses as priest one who is spoken ill of. Just as
here men are disgusted by what is vomited, so therefore the gods. That is
' A$S. iv. 8. 6.
1 anutsOram conjectured by Aufrecht is clearly right.
195] The Offerings to the Minor Deities [—iii. 47
remote like something vomited; that does not profit the sacrificer. He
should not desire these three. If against his desire he should have one of
these three, there is in the Stotra of the Vamadevya 1 an expiation for it.
The Vamadevya (Soman) is this, the world of the sacrificer, the world
of ambrosia, the world of heaven. It is three syllables short; having
crept up for the chanting'of the (Saman), he should divide the self into three,
pu, ru, and aa. He places the self in these worlds, in this world of the
sacrificer, in this world of ambrosia, in the world of heaven; he overcomes
all errors in sacrifice. ' Even if the priests are perfect,’ he used to say, ‘ he
should mutter this.’
The Offerings to the Minor Deities.
iii. 47 (xv. 8). The 1 metres having carried the oblation to the gods being
wearied stand at the back part of the sacrifice; just as if a horse or a mule
stands having carried (its load). He should offer to them the oblations to
the minor deities after the cake of the animal (offering) to Mitra and
Varuna, To Dhatr (he should offer) a cake on twelve potsherds; Dhatr
is the va8ut call. To Anumati (he should offer) a pap; Anumati is the
Qayatri. To Raka (he should offer) a pap; Raka is the Tris^ubh. To
Simvali (he should offer) a pap; Simvali is the Jagati. To Kuhu (he
should offer) a pap; Kuhu is the Anustubh. These are all the metres;
Qayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for
these are performed most prominently at the sacrifice. By means of these
metres the sacrificer sacrifices with all the metres, who knows thus. This
is why they say ‘ A horse, well loaded, gives (its rider) comfort 2 ’; this is
the metres; the metres place him in comfort. A world which misses
nothing he wins who knows thus. Now some say ‘ To Dhatr in front of
each of these (deities) should he offer with butter; thus in all of them he
makes pairing.’ As to this they say * There is tediousness in the sacrifice
when on the same day he uses the same verses as offering verses.’ Even if
there are many wives as it were, one husband is a pair with them. In that
before them all he offers to Dhatr, 8 he makes pairing in all of them.
So now for the minor deities.
1 SV. ii. 82-84; RV. iv. 81. 1-8; the last
verse has three P&das of seven syllables,
acc. to S&yana, but Oldenberg (Prole¬
gomena, p. 878) more correctly takes the
shortage to lie in the words maddndm,
sakkin&m, and jariGntim, leaving bhavdsi
ittibhih in the last verse uneontracted;
henee the insertion of jwrwfa. The
practice is not given in AQS., though the
verses are often rubricated (v. 16.1; vii.
4.2; viii. 12.18 ; 14. 18).
iii. 47. 1 For the rites on the conclusion of the
sacrifice, viz. the barren oow to Mitra and
Varuna and the oblations to the Devik&s
see I 9 S. vi. 14; 99 S. viii. 12; Caland
and Henry, L’Agniftoma, pp. 407-469.
1 Above AB. iii. 89.6.
9 For the Mantra see £ 98 . vi. 14.16.
[196
it 48—] The Soma Sacrifice
iii. 48 (xv. 4). Now as regards the goddesses. 1 To Surya (he should
offer) a cake on eleven potsherds; Surya is Dhatr, and he is fclso the va§a(
call. To sky (he should offer) a pap; the sky is Anumati; she is also the
GayatrL To Usas (he should offer) a pap; Usas is Baka; she is also
the Tris^ubh. To the cow (he should offer) a pap; the cow is Sinivali;
she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhu;
she is also the Anustubh. These are all the metres; Gayatri, Tristubh,
Jagati, Anustubh; on (them) the others (depend), for these are performed
most prominently at the sacrifice. By means of these metres the sacrificer
sacrifices with all the metres, who knows thus. This is why they say ‘A
horse, well loaded, gives (its rider) comfort ’; this is the metres; the metres
place him in comfort. A world which misses nothing he wins who knows
thus. Now some say ‘ To Surya before each of these he should offer with
butter; thus in all of them he makes pairing *. As to this they say * There
is tediousness in the sacrifice when on the same day he used the same verses
as offering verses.’ Even if there are many wives as it were, one husband
is a pair; with them. In that before all of them he offers to Surya, he makes
pairing in all of them. Those here are those yonder; those yonder are
those here; by either set he obtains the desire which is in both. Both
sets he should offer for one desiring propagation who has attained pros¬
perity, but not for one who is seeking it. If he were to offer them together
for one who is seeking only, the gods would be liable 2 to be ill pleased in his
gains since ( he has thought he has enough ’. Qucivrksa Gaupalayana offered
both together at the sacrifice of Vrddhadyumna 3 Abhipratarina. He
(Qucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the
•water) said ‘ Here for this king I have delighted together at the sacrifice both
the minor deities and the goddesses in that his skilled charioteer plunges.’
Sixty-four armed warriors assuredly were his sons and grandsons.
The Ukthya
iii. 49 (xv. 5). In 1 the Agnis^oma the gods took refuge, in the Ukthas
the Asuras; they were of equal strength; they could not be discriminated.
These Bharadvaja among the seers saw ' These Asuras are resting in the
Ukthas; them no one of these (gods) sees.’ He called to Agni 9 ‘ Come,
I shall proclaim to thee, O Agni, other words.’ Other words are those of
the Asuras. Agni, rising up, said ‘ What does this lean, tall, grey-haired
* See A£S. vi. 14. 17 ; ££8. ix. 28. 4 iii. 49. 1 For the Ukthya and the throe addi-
* The construction is not rare, e. g. £B. t 1. tional Uktha Stotras and 9astras see KB.
2.22; ▼. 1.1.9; xiii. & 4.11. xvi. 11 ; A?a vi. 1; 9£S.ix. 1-4; MfS.
8 For him cf. 9fS. xv. 16.10; Weber, Raja- ii. 6. 8; Ap$S. xiv. 1-4. Cf. also PB.
suya, p. 27, n. 2. The reference is perhaps viii. 8.
to the final bath of the Agvamedha. * RV. vi. 6 16.
197] The Ukthya [ —iii. 50
one desire to say to me?’ Bharadvaja was lean, tall, and grey haired.
He replied ‘ These Asnras are resting in the Ukthas; them no one of you
sees.’ Agni, becoming a horse, rushed to and beyond them; in that Agni,
having become a horse, rushed to and beyond them, that was the origin of
the Sakama^va Saman; 3 that is why the Sakama§va has its name. They
say ‘ He should begin the Ukthas with the Sakamayva; the Ukthas have
no proper beginning other than the Sakama^va.’ ‘ With the Pramanhisthlya 4
he should begin,’ they say. By means of the Pramanhisthiya the gods repelled
the Asuras from the Ukthas. Thus he may begin with the Pramanhisthlya,
or with the Sakama$va.
iii. 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna;
Indra said ‘ Who with me will repel hence these Asuras ? ’ ‘ I too ’ replied
Varuna. Therefore the Maitravaruna recites (a litany) to Indra and
Varuna 1 at the third pressing, for Indra and Varuna drove them thence.
Being driven thence, the Asuras took refuge in the litany of the Brahma-
nacchaftsin; Indra said ‘Who with me will repel these Asuras hence ? ’ ‘I too *
replied Brhaspati. Therefore the Brahmanacchafisin recites to Indra and
Brhaspati 8 at the third pressing, for Indra and Brhaspati drove them
thence. Being driven thence, the Asuras took refuge in the litany of the
Achavaka; Indra said ‘Who with me will repel them hence?’ *1 too’
replied Vi§nu. Therefore the Achavaka recites to Indra and Visnu 8 at the
third pressing, for Indra and Visnu drove them thence. Jointly with
Indra the deities are celebrated; a couple is a pairing; therefore from
a couple a pairing is produced, for propagation; he is propagated with
offspring and cattle who knows thus. There are four offerings to the
seasons of the Potr and the Nestr, and six verses; 4 they make up the
tenfold Vir&j ; thus in the tenfold Viraj they establish the sacrifice. 6
9 SV. ii. 66-57 ; the other two are Saubhara
(it 68, 69) and Nftrmedhaaa (ii. 60-62) ;
A 98 . vi. 1. 2; 9?S. ix. 2. 1, 2; 8. 1, 2;
4. 1, 2.
4 SV. ii. 228, 229. Uktha here probably
means Uktha Stotra as taken by Sftyana,
or perhaps rather includes both 8totra
and 9astra (see AB. iii. 60), since the
latter adopts the former as usual. The
option here is not in the Sutras.
* BY. vii. 82. Cf. KB. xyi. 11. It follows
BY. iii. 51. 1-8; viii. 42. 1-8; A. 9 & vi.
1. 2 ; 99 S. ix. 2. 8, 4.
9 BY. x. 68 and x. 48, following BY. i. 67;
A9a vi. 1. 2 ; 99 S. ix. 8. 8, 4 differs.
3 BY. vi. 69. It follows ii. 18; vii. 100;
i. 166; A 9 S. vi. 1. 2; 99 S. ix. 4. 8-6
differs.
4 I. e. the 2nd and 8th and 8rd and 9th of the
$tuyfijas (AB. ii. 29) and the six offering
verses of the two priests at the prasihita
offerings.
5 The 9astras of the Hotrakas at the evening
pressing of the Ukthya are thus:—
(1) Maitrftvaruna: BY. vi. 16.16-18,19-21;
iii. 61. 1-8; viii. 42. 1-8; vii. 82, 84; vi.
68 . 11 .
(2) Br&hman&cehahsin : BY. viii. 21.1, 2,
9, 10; i. 67; x. 68, 48; vii. 97. 10.
(8) Achfiv&ka: BY. viii. 98. 7; viii. 18.4; ii.
18 ; vii. 100 ; i. 166 ; vi. 69; vi. 69. 8.
So A 9 S. vi. 1. 2. 99^. differs in detail (ix.
2-4).
PAftCIKA IV
The Soma Sacrifice (continued)
ADHYAYA I
The Sodapin.
iv. 1 (xvi. 1). The 1 gods by the first day collected the thunderbolt for
Indra; by the second day they dipped it; by the third day they presented it;
it he hurled on the fourth day. Therefore on the fourth day he recites
the Sodapin. The Sodapin is a thunderbolt; in that on the fourth day he
recites the Sodapin, verily thus he hurls at the rival who hates him the
thunderbolt as a weapon to lay him low who is to be laid low by him.
The Sodapin is a thunderbolt, the litanies cattle ; putting it round after
the litanies he recites. In that putting it round after the litanies
he recites, verily thus with the Sodapin as a thunderbolt he surrounds
cattle. Therefore cattle, being surrounded by the Sodapin as a thunder¬
bolt, come up to man. Therefore a horse or a man or a cow or an
elephant being surrounded, led by itself, comes up when bidden by the
voice; by merely seeing the Sodapin as a thunderbolt, he is surrounded by
the Sodapin as a thunderbolt, for the thunderbolt is speech, the Soda?in
speech. They say ‘Why has the Sodapin this name?’ Of the Stotras it
is the sixteenth; the sixteenth of the Qastras; with sixteen syllables he
commences; with the (next) sixteen he says om; he inserts a Nivid of
sixteen sentences; that is why the Sodapin has its name. Two syllables
are left over 2 when the Soda 9 in is made into an Anustubh; these are the two
breasts of speech; these are truth and falsehood; truth aids him, falsehood
harms him not, who knows thus.
iv. 2 (xvi. 2). He who desires brilliance and splendour should use as the
Sodapin Saman the Gaurivita; 1 the Gaurivita is brilliance and splendour;
brilliant and resplendent he becomes who knowing thus uses the Gaurivita
as Sodapin Saman. ‘The Nanada 2 should be used as the Sodapin Saman'
’ AB. iv. 1-4 and KB. xviL 1-4 deal with the independent rite of that name is denied.
§oda 9 in rite; see A§S. vi. 2 and 8; 998 . For § 5 of. GB. ix. 19.
ix. 2 mg.; Ap9S. xiv. 2 ; K 9 S. xiL 5. • See SV. ii. 802.
20 seq. The Sodapin is treated here as iv. 2. 1 SV. ii. 802-804; AQS. vi. 8.1. This is
performed on the fourth day of a $&4aha; the vihrta form of the ^odapin.
of. TS. vi. 6. 11. 1 where a distinct and * SV. i. 852-854 according to S&yana. Cf.
KB. xxiii. 2; N&r&yana on A 9 S. vi. 8. 2.
199] The Sodagin [—iv. 3
they say; Indra lifted up his thunderbolt against Vrtra; he hurled it at
him ; he smote him. He, being smitten, cried aloud; in that he cried aloud,
the N&nada Sam an came into existence; that is why the N&nada has its
name. That is a Ssman without rivals, one that destroys rivals, the Nanada;
without rivals, a destroyer of rivals, he becomes who, knowing thus, uses
the N&nada as the Scxja^n Saman. If they use the N&nada, the §oda$in
must be recited without intermingling; 8 for they chant to Hie (verses)
without intermingling. If it is the Gaurivlta, the Sodagin must be recited
with intermingling, for they chant to them with intermingling.
iv. 8 (xvi. 8). Then he intertwines the metres. In ‘ Let the bay steed
carry thee hither’ and ‘Do thou hearken to our words’ he intertwines
G&yatri 1 and Pankti 8 verses; man is connected with the Gayatri; cattle are
connected with the Pankti; verily thus he intertwines man with cattle, in
cattle he makes him find support. The G&yatri and the Pankti are two
Anustubhs; thereby he does not depart from the symbol of speech, the symbol
of the Anustubh, and the symbol of the thunderbolt. In ‘ What time, O Indra,
in the conflict ’ and ‘ Let this delightful one be to you ’ he intertwines Usnih 8
and Brhati 4 verses; man is connected with the Usnih, cattle with the
Brhati; verily thus he intertwines man with cattle, in cattle he makes him
find support. The Usnih and the Brhati are two Anustubhs; thereby he
does not depart from the symbol of speech, the symbol of the Anustubh,
and the symbol of the thunderbolt. In ‘On the yokes for him’ and
‘ O Brahman, O hero, rejoicing in the making of holy power ’ he intertwines
(a verse s ) of two Padas and a Tristubh; 8 man has two feet, the Tristubh
is strength; verily thus he intertwines man with cattle; in strength he
makes him find support; therefore man, being established in strength, is
the strongest of all cattle. In that (the verse) of two Padas has twenty
syllables and there is a Tristubh, there are two Anustubhs; thereby he
does not depart from the symbol of speech, the symbol of the Anustubh, and
the symbol of the thunderbolt. In ‘ This Brahman ’ and ‘ I shall declare to
thee the bay steeds in the great assembly ’ he intertwines (verses) of two
Padas 7 and Jagatis; 8 man has two feet; cattle are connected with the
The viharana is described in A£8. vi. 8; it
consists of mixing up the verses by
reciting their P&das interlaced, that is, of
8 G&yatri P&das and 6 Pankti P&das (BY.
L16.2 and 82.8) Is made up a verse form
of G&yatri + Pankti thrice and then two
Pankti P&da verses. According to A£S.
vi. 2. 2 the avihfta form has BY. i. 84.1-6
(SY. i. 847 seq.) as its strophe and anti¬
strophe, and this may really be meant as
the N&nada.
1 BV. i. 16.1-8; A9S. vi. 2. 8.
* BV. i 82.1 (and vv. 8 and 4) ; I$& vi. 2.4.
8 BV. viii. 12. 25-27 ; A$S. vi. 2. 5.
4 BV. iii. 44.1-8 ; AfS. vi. 2. 5.
8 BV. vii. 84. 4; A?S. vi. 2. 5.
8 BV. vii. 29. 2; A£S. vi 2. 6.
7 Only in A$S. vi. 2. 6 ; SV. i. 488, etc.
8 BV. x. 96.1-8.
iv. 3 —] The Soma Sacrifice [200
Jagati; verily thus he intertwines man with cattle; in cattle he makes
him find support. Therefore man, being established in cattle, both eats
them and masters them; and these are in his power. In that (the verse)
of two Padas has sixteen syllables, and there is a Jagati, there are two
Anustubhs; thereby he does not depart from the symbol of speech, the symbol
of the Anus$ubh, and the symbol of the thunderbolt. In * In the bowls the
buffalo the barley-mixed ’ and ‘ Forward for him, with his chariot forward ’
he recites Atichandas verses; 9 the sap of the metres that flowed over, that
flowed over to the Atichandas verse; that is why the Atichandas has its
name. The Soda^in is fashioned out of all the metres. In that he recites
Atichandas verses, verily thus he fashions it out of all the metres. With
the $oda$in fashioned out of all the metres he prospers who knows thus.
iv. 4 (xvi. 4). He adds the additions of the Mahanamnis. 1 The first
Mahanamni is this world, the second the world of the atmosphere, the third
yonder world. The Soda$in is fashioned out of all the worlds; in that he
adds the additions of the Mahanamnis, verily thus he fashions it from all the
worlds. With the Sodapin fashioned out of all the worlds he prospers who
knows thus. In ‘ Forward for you the Tristubh sap ’,'Praise, praise forth’, and
' He who hath made to bound the steeds ’ he recites as normal Anustubhs. 9
As one who has wandered here and there out of his path comes back to the
path, so it is in that he recites normal Anustubhs. He who considers him¬
self complete and at the height of prosperity should make him recite the
Soda$in without intermingling, (thinking) ' Let me not fall, through the
misery of the metres.’ But he, who is desirous of removing evil, should
make him recite the Skx^in with intermingling; man is, as it were,
intertwined with evil; verily thus he smites away the evil stain which is
intertwined for him; evil he smites away who knows thus. ‘When up
to the place of the bright one ’, with this last 8 he concludes; the place of the
bright one is the world of heaven; verily thus he causes the sacrificer to
go to the world of heaven. ‘ Thou hast drunk of the ancient draughts,
O lord of the bays ’ he uses as offering verse 4 ; the Soda<jin is fashioned out
of all the pressings; in that he uses as offering verse ' Thou hast drunk of
the ancient draughts, 0 lord of the bays ’, and the morning pressing contains
(the word) ‘ drink ’, verily thus he fashions it out of the morning pressing.
' Now let this pressing be thine only ’ (he says); the midday pressing (is
Indra’s) only; verily thus he fashions it|from the midday pressing. ' Be drink
with the Soma, rich in honey, O Indra’ (he says); the third pressing contains
(the words)‘ be drunk ’; verily thus he fashions it out of the third pressing.
» RV. ii. 22.1-8; x. 188.1-8 ‘ L A$S. vi. 2. 6. » RV. viii. 69. 7 ; A$& vi. 2. 12.
' I. e. the verses In AA. iv; AQS. vi. 2. 6 seq. 4 RV. x. 96.18; A$S. vi. 2. 12.
* RV. viii. 69.1-8; 8-10 ; 18-16 j A$S.vi. 2.9.
The Atirabra
201]
[—iv. 6
‘ Do thou ever, O courser, press into thy belly ’ (he says); that which contains
(the word) ‘ courser ’ is a symbol of the Soda$in; the Soda$in is fashioned
out of all the pressings; in that he uses as offering verse ‘ Thou hast drunk
of the ancient draughts, O lord of the bays ’, verily thus he fashions it out
of all the pressings. With the Sodagin fashioned out of all the pressings he
prospers who knows thus. He adds five-syllable additions* of the Mah&-
n&mnls to Padas of eleven syllables; the ^o^afin is fashioned out of all the
metres; in that he adds four-syllable additions of the Mah&namnis to Padas
of eleven syllables, verily thus he fashions it out of all the metres. With the
!jk>da$in fashioned out of all the metres he prospers who knows thus.
The Atirdtra.
iv. 5 (xvi 5). In 1 the day the gods took refuge, in the night the Asuras ;
they were of equal strength; they could not be discriminated. Indra said
‘ Who with me will attack (to drive) hence these Asuras through the night ? ’
He found no one among the gods, they were afraid of night, the darkness,
death. Therefore now also in the night if one has gone away any distance
whatever, he is afraid, for the night is darkness as it were, death as it were.
The metres alone followed him; in that the metres alone followed him, there¬
fore Indra and the metres bear the night. No Nivid is recited, nor Puroruc
nor inserted verse, nor is any other deity celebrated; for Indra and the
metres alone bear the night. They repelled them by going round in rounds;
in that they repelled by going round in rounds, that is why the rounds have
their name. Them they repelled from the first part of the night by the
first round, from the middle of the night by the second, from the last
part of night by the last ‘Up from the night do we follow’ they Baid.
‘ Bordering on night are these metres ’ he used to say; for these rescued
Indra when afraid from night, the darkness, death; that is why the
Apifarvaras have their name.
iv. 6 (xvi. 6). ‘ Drink of the Soma juice ’ with this Anus^ubh 1 containing
(the word)' Soma juice ’ he begins the night; the night is connected with
the Anustubh; this is the symbol of night. The offering verses contain
(the words) ‘ Soma juice ’, * drink ’ and ‘ be drunk', and are appropriate; what
in the sacrifice is appropriate is perfect. They chant the first round; they
repeat the first Padas; their horses and cows, thereby they take from them.
6 I. e. evd hy eva ; evd htndra (as 5 hi indra ); rite is the addition of four Pary&yas of
evdMfakro; vafi hi fakrafi; A£S. vi. 2.12 three 9astras each. GB. x. 1-3 follow
and 8. 16. AB. iv. 6 and 6. Gf. JB. i. 208; Oertel,
1 AB. iv. 6 and 6 and KB. xvii. 6-9 deal with Trans . Conn. Acad. xv. 170.
the Atirfitra form of the Jyotistoma; see iv. 6. 1 RV. viii. 92.18; A£S. vi. 4.10; 9£S.
A£S. vi. 4. The characteristic of this ix. 7. 1.
26 [b.o.s. •»]
iv. 6 —] The Soma Sacrifice [202
They chant the second round; they repeat the middle Padas; their carts 1
and chariots, 1 thereby they take from them. They chant the last round;
they repeat the last Padas; their clothes, their gold, the jewels on their
bodies, thereby they take from them. He takes the property of his foe,
he repels him from all these worlds, who knows thus. ‘The day has
Pavamana (Stotras) ’, they say, ‘ the night has no Pavamanas; how have
both Pavamanas, and through what have they equal portions ? ’ In that
‘ To Indra, the drunken, the pressed (drink) ’, ‘ This Soma juice hath been
pressed, O bright one ’, and ‘ This hath been pressed with might ’ they chant 3
and recite, thereby the night has Pavamanas; thereby the two become
possessed of the Pavamanas; thereby they become of equal portions.
‘ The day has fifteen Stotras ’, they say, ‘ the night has not fifteen Stotras;
how have both fifteen Stotras and through what have both equal portions ? ’
The Ap^rvaras are twelve Stotras; they sing the Sandhi (S&man) 4 to the
Rathantara with three deities; thereby the night has fifteen Stotras;
thereby both have fifteen Stotras; thereby they become of equal portions.
They chant a limited amount, they recite an unlimited amount, (thinking)
‘ What has been is limited, what is to be is unlimited, (it serves) to win what
is unlimited.’ He recites more than the Stotra ; offspring is beyond the
self, cattle are beyond. In that he recites beyond the Stotra, verily thereby
he wins whatever in him there is beyond the self.
ADHYAYA II
The Agvina Qastra.
iv. 7 (xvii. 1). Prajapati 1 gave his daughter to Soma, the King, even
Surya Savitri; for her all the gods came as groomsmen ; for her wedding
ceremony he made this thousand (of verses) which they call the Alvina
(Qastra). What is less than a thousand is not the Afvina; therefore he
should recite a thousand or more. Having eaten of ghee, he should recite.
Just as in this world a cart or a chariot, when oiled, goes (well), so he when
oiled goes. He should call (making a posture) as of an eagle about to fly
up. The gods did not agree as to this, ‘ Let this be mine; let this be
mine.’ They said coming to agreement ' Let us run a race for it; his who
3 manorathdh in Aufrecht is clearly a slip.
3 RV. Tin. 92. 19-21; 2. 1-8 ; iii. 61. 10-12;
A$S. vi. 4.10; $£S. ix. 10.1; 14.1; 16. 1.
4 See SV. ii. 99-104; to Agni, Usas, and
Afvins, two verses being turned into three.
1 AB. iv. 7-11 and KB. xviii. 1-6 deal with
Alvina (astra which follows up the
Sandhi Stotra of the Atir&tra and is
characterized by litanies for Agni, Usas,
and the, A§vins. See A^S. vi. 6 and 6 ;
59S. ix. 20. For the race cf. PB. ix. 1.
86, 86; JB. i. 218; L6vi, La doctrine du
sacrifice , p. 72; Oertel, Trans. Oonn. Acad.
xv. 174.
The Apvina Qastra
203]
[—iv. 9
wins shall it be They made the course from Agni, the lord of the house,
to the sun ; therefore the beginning 2 (verse) is addressed to Agni in the
Alvina, c Agni is the Hotr, the lord of the house, he the King.’ As to this
some say ‘ “ Agni, O dear father, Agni friend ” with this 8 should he begin;
44 In the sky the pure, the sacrificial, of the sun ” with this as first verse he
reaches the goal.’ This is not to be regarded. If one were now to say of
him ‘ He has had recourse to “ Agni ” and “ Agni ”, he will fall into the
fire it would certainly be so. Therefore should he begin with * Agni is
the Hotr, the lord of the house, he the King/ It contains (the words)
‘lord of the house’ and ‘generation’, and is propitious; with full life for
fullness of life, a full life he lives who knows thus.
iv. 8 (xvii. 2 .) As these deities were running the race, and had started,
Agni took the lead first; the A 9 vins followed him; to him they said 1 Give
way; we two will win this.’ 4 Be it so \ he replied, 4 Let me have a share
here.’ 4 Be it so ’ (they said). For him they made a share herein; therefore at
the Agvina (Qastra) (a litany) to Agni is recited. They followed after Usas ;
to her they said 4 Give way; we two will win this.’ 4 Be it so *, she replied,
4 Let me have a share here.’ 4 Be it so ’ (they said). For her they made
a share herein; therefore at the Alvina (a litany) to Usas is recited. They
followed after Indra; to him they said 4 We will win this, O generous
one *; they did not dare to say to him 4 Give way ’. 4 Be it so ’, he replied,
4 Let me have a share herein.’ 4 Be it so * (they said). For him they made
a share herein ; therefore at the Ayvina (a litany) to Indra is recited . 1 The
A 9 vins won the race; the A 9 VUI 8 attained it. In that the A 9 VUIS won the
race the A 9 VUI 8 attained it, therefore they call it the A 9 vina. He attains
whatever he desires who knows thus. They say 4 In that there are here
recitations to Agni, to Usas, to Indra, then why do they call it the
A 9 vina ? * (It is) because the Ayvins won the race, the A 9 vins attained it.
In that the A 9 vins won the race, the A 9 VUI 8 attained it, therefore they
call it the A 9 vina. He attains whatever he desires, who knows thus.
iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race; as he drove
on he burned their wombs; therefore they conceive not. With ruddy cows
Usas ran the race; therefore, when dawn has come, there is a ruddy glow ;
the form of Usas. With a horse chariot Indra ran the race; therefore it as
neighing aloud and resounding is the symbol of lordly power; for it is
connected with Indra. With an ass chariot the A 9 vins won, the A 9 vins
attained; in that the A 9 vins won, the A 9 vins attained, therefore is his speed
outworn, his energy spent; he is here the least swift of all beasts of burden;
but they did not take the strength of his seed; therefore has he virility and
* BY. vi. 15. 18; A$S. vi. 6.6; 99 S. ix.20.7. 1 See A£S. vi. 5. 18 for his share; it foUows
8 BY. x. 18. 8. the verses to SQrya. So 9£S. ix. 20.24.
[204
iv.9—]
The Soma Sacrifice
possesses a doable seed. ‘ Seven metres should he use in reciting to Surya’,
they say, ‘as in (the recitations) to Agni, Usas, and the Alvins; the
worlds of the gods are seven; he prospers in all the worlds of the gods.’
That is not to be regarded. Three only should he use in recitation; three
are these threefold worlds; (they serve) to win these worlds. They say
* He 1 should begin those for Surya with “ Up this all-knower ”.’ That is
not to be regarded. That would be as if one having gone should miss the
goal. He should begin 2 with ‘ Let Surya protect us from the sky ’; that is
as if one having gone should reach the goal. He recites second ‘ Up this all-
knower ’. ‘The radiant countenance of the gods hath come forth’ is a
Tristubh 3 . Yonder (sun) rises as the radiant one of the gods; therefore
he recites this. ‘ Homage to the eye of Mitra and Varuna ’ is in Jagati 4 ;
this has a Fada containing a benediction; verily thus he invokes a
benediction for himself and the sacrificer.
iv. 10 (xvii. 4.) They say ‘ Surya should not be passed over in recitation;
the Brhati should not be passed over; if he were to pass over Surya, he
would pass over splendour; if he were to pass over the Brhati, he would
pass over the breaths.’ ‘ O Indra bear to us inspiration ’ he recites as
a Pragatha to Indra. 1 ‘ Guide us, O much invoked, in this way; alive may
we .attain the light’ (he says); the light is yonder (sun); thereby he does
not pass over Surya. Moreover in that it is a Pragatha in Brhati, thereby
he does not pass over the Brhati. In 2 ‘ Towards thee, O hero, we utter
praise’ he recites the basis of the Rathantara (S&man); they chant to the
Rathantara the Sandhi for the Alvina; in that he recites the basis of the
Rathantara, it is to provide the Rathantara with its basis. ‘Lord of
this world, beholding the light ’ (he says); yonder (sun) is he who beholds
the light; thereby he does not pass over Surya. Moreover, in that it is
a Pragatha in Brhati, thereby he does not pass over the Brhati In 8
‘ Many, sun-eyed ’ he recites a Pragatha to Mitra and Varuna; Mitra is
the day, Varuna the night; both day and night does he lay hold on,
who undertakes the Atiratra. In that he recites a Pragatha to Mitra and
Varuna, verily thus he establishes him in day and night. ‘Sun-eyed ’ (he
says); thereby he does not pass over Surya. Moreover, in that it is a
Prag&tha in Bjhati, thereby he does not pass over the Brhati. In ‘ May
the two great ones, sky and earth, for us ’ and ‘ For they, sky and earth, all
weal-producing’ he recites (two verses 4 ) to sky and earth; sky and earth
» BV. i. 60; Ags. vi. 6. 18; 998. ix. 20. 21,
which omits RV. x. 158.
a BY. x. 158; A$S. vi. 5.18.
8 RV. i. 115; AQS. vi. 5.18; 9$S. ix. 20. 22.
* BY. x. 87 ; A 98 . vi. 5. 18; 99 S. ix. 20. 28.
iv. 10. » BY. vii. 82. 26, 27; A 93 . vi. 6 . 18;
998 . ix. 20 . 24.
» BV. vii. 82. 22 and 27; A 9 S. vi. 6. 18.
* BY. vii. 66 . 10 and 11; A 98 . vi. 6 . 18.
4 BY. i. 22. 18 and 160. 1 ; A 98 . vi. 6 . 18;
998 . ix. 20 . 26 has i. 22 . 18-16.
205]
The Agvina Qastra [— iv. n
are supports; this (earth) is a support here, yonder (sun) yonder. In that
he recites (two verses) to sky and earth, verily thus he establishes him in
sky and earth. ( The god, the goddess, according to the law, Surya, the
pure ’ (he says); thereby he praises Surya. Moreover, in that (the two
verses) Gayatri and Jagati make up two Brhatls, thereby he does not pass
over the Bjrhati. In
4 Goddess of all the perishable kind
Who shall not be wrath, nor seize (us), 9
he recites (a verse) of two Padas *. The Agvina they used to call a litany in
which (the funeral) pyre is piled. Nirrti with her noose used to await
(thinking) * When the Hotr concludes, then shall I let loose my nooses against
him.’ Then indeed Brhaspati saw (this verse) of two Padas. ‘ Who shall not
be wrath, nor seize (us) *; therewith he cast below the nooses of Nirrti with
the nooses; in that the Hotr recites (this verse) of two Padas, verily thus he
casts below the noosesof Nirrti with the nooses; verily thus in safety the Hot?
is released, with full life, for fullness of life; a full life he lives who knows
thus. 4 Of all the perishable kind 9 (he says); yonder (sun) causes to perish
as it were; thereby he does not pass over Surya. Moreover in (the verse)
of two Padas is man's metre; it includes all the metres; thereby he does
not pass over the BrhatL
iv. 11 (xvii. 5). He concludes with a verse to Brahmanaspati; Brhaspati is
the holy power; verily thus at the end he establishes him in the holy power.
With 1 * To the father, with all the gods, the strong ’ should he conclude
who desires offspring and cattle. 4 O Brhaspati, with good offspring, with
heroes' (he says); by offspring he has good offspring and heroes. 4 Let us be
lords of wealth' (he says); he become^ possessed of offspring, of cattle,
of wealth, of heroes, when one knowing thus concludes with this (verse).
With * 4 O Brhaspati, that which may surpass the foe' he should conclude,
who desires brilliance and splendour; beyond all others he deserves splendour.
4 Brilliant' (he says); 4 Brilliantly splendour shines' (they say); splendour
shines as it were. 4 That shall shine with radiance, 0 thou bom of holy
order' (he says); splendour is brilliant. 4 Upon us do thou confer varied
wealth’ (he says); splendour is radiant as it were. Resplendent and
glorious becomes he, when one knowing thus concludes with this (verse).
Therefore he who knows thus should conclude with this (verse). (It is ad¬
dressed) to Brahmanaspati; thereby he does not pass over Surya. In that he
recites thrice (this) Tristubh and it includes all the metres, thereby he does
» Not In RV.; A£S. vi. 5 18; ix. 20. 26, * RV. ii. 28.15 ; A£S. ▼!. 5. 19 ; ppS. ix 20.
which has tarfayarya and grabha^, 27.
i BV. ir. 60. 6.
iv. 11 —] The Soma Sacrifice [206
not pass over the Brhati. With a G&yatri and a Tristubh he should say
the vasat call; the G&yatri is the holy power, the Tristubh is strength ;
verily thus he unites the holy power with strength. Resplendent and
glorious and full of strength does he become, when one knowing thus with
a Gayatri 3 and a Tristubh 4 says the vasat call, *0 Agvins, skilled ones,
with VSyu ’ and ‘ Do ye both drink, O Agvins’. With a G&yatri and a
Vir&j he should say the vasat call; the Gayatri is the holy power; the
Viraj is food; verily thus he unites proper food with the holy power.
Resplendent and glorious he becomes, he eats food made edible by the holy
power, when one knowing thus says the vasat call with the Gayatri and
the Vir&j. Therefore he who knows thus should say the vasat call with
the G&yatri and the Vir&j, 6 with these (verses), ‘ For you the Soma juice
is ready to be drunk ’ and ‘ Do ye both drink, O Alvins ’.
The Caturvihga and Mahdvrata Days.
iv. 12 (xvii. 6). Now 1 they proceed to the Caturvinga day as the begin¬
ning, by it they grasp the year, by it the Stomas and the metres, by it all
the deities. Not grasped in that metre, not grasped that deity, which is not
grasped on this day. That is why the Arambhaniya has its name. The
Stoma is the Caturvinga; that is why the Gaturvinga has its name; the
half-months are twenty-four; verily thus by half-months they grasp
the year. It is an Ukthya; the Ukthas are cattle; (it serves) for the
winning of cattle. It has fifteen Stotras, fifteen Qastras; it is the month;
verily thus by months they grasp the year. These are in the three hundred
and sixty Stotriya verses; so many are the days of the year; verily thus
by days they grasp the year. ‘ The day should be an Agnistoma,’ they say,
' the year is the Agnistoma; no other than an Agnistoma supports the day
or discriminates it.’ If it is an Agnistoma, the three Pavam&nas should be
Ast&catv&ringas, the other Stotras Caturvihgas. Here also there are three
hundred and sixty Stotriya verses; so many are the days of the year;
verily thus by days they grasp the year. It should be an Ukthya; the
sacrifice is made perfect by the animal (offering), the Sattra is made perfect
by the animal (offering); all the Stotras are Caturvihgas, for this is openly
the Caturvihga day; therefore let it be an Ukthya.
> EV. i. 46. 15 ; 998. ix. 20.84 (optional).
* RV. iii. 58. 7; 99S. ix. 2a 82.
* RV. vii. 68. 2; A9& vi. 6. 24 ; 99S.ix.20.
82.
1 AB. iv. 12-14 and KB. xix deal with the
Caturvi&9a as the opening day of the
Gav&m Ayana Sattra, corresponding to
the Mah&vrata at the end; see A$S. vii.
1-4 ; 99S. xi. 2 sag.
207] The Caturvihga Day [—iv. 14
iv. 13 (xvii. 7). The Sam&ns are the Brhat and the Rathantara. 1 * These
are the two ships which carry across the sacrifice; verily thus by them they
cross over the year. The Brhat and the Rathantara are the two feet, this
day the head; verily thus by the two feet they approach the head which is
prosperity. The Brhat and Rathantara are the two wings, this day the
head; verily thus with the two wings they unite the head, which is
prosperity. The two are not both to be laid aside; if they were to lay
them both aside, just as a vessel which has parted from its fastening floats
moving to either bank, so the performers of Sattras would float, moving
to either bank, if they were to lay aside both together. If they were to
lay aside the Rathantara, then by the Brhat both are not laid aside; if
they were to lay aside this Brhat, then by the Rathantara both are not
laid aside. The Vairupa is the Rathantara; the Vairaja is the Brhat;
the Qakvara is the Rathantara; the Raivata is the Brhat. So these two
become not laid aside both together. Those who knowing thus perform this
day (rite), having obtained by the days the year, having obtained it by the
half months, having obtained it by the months, having obtained the Stomas
and the metres, having obtained all the deities, practising fervour, partaking
of the Soma drink, continue pressing (Soma) all the year. Those who
straight on * from the day perform the year (rite) they lay upon themselves
a heavy burden, the heavy burden crushes them. He, who having obtained
it with the rites straight forward approaches it (with the rites) reversed,
attains in safety the other side of the year. 3
iv. 14 (xvii. 8). The Mahavrata is the Caturvinga; by means of the
Brhaddiva (hymn x ) the Hotr pours seed on this day; it on that day with
the Mahavrata day he propagates; in a year seed poured is bom. There¬
fore the Brhaddiva is the common Niskevalya (Qastra). He having
obtained it with the rites straight forward approaches it (with the rites)
reversed, who knowing thus approaches this day. In safety he attains the
other side of the year who knows thus. He, who knows this side and
the other side of the year, in safety attains the other side of the year. The
introductory Atiratra is this side, the concluding (Atiratra) is the other
side. In safety he attains the other side of the year who knows thus.
1 This chapter is intended to show that in to S&yana; Haug treats it as merely
every ease one or other of those S&mans meaning 1 * * * proceed with ’, and takes oft hi
Is used whether in Abhiplava or Prathya nidadhate as * lay down’. The point is
Sad&has. The six S&mans are based on the as in n. 8.
following verses:Rathantara, SV. ii. 80,81; 8 9 The second six months are intended to be
Brhat, SV. ii. 159, 160; Vairfipa, ii. 212, a reverse of the first six. For the ship
218; Vairfija, ii. 277-279 ; y&kvara, ii* metaphor cf. AB. vi. 6. 6; £B. iv. 2.5.
1151-8; Raivata, ii. 484-486. Cf. AB. iv. 10; Levi, La doctrine du sacrifice, p. 88.
15, n. 1. iv. 14. 1 RV. x. 120. For the year cf. Keith,
9 I. e. without change of order according JRAS. 1917, p. 187.
iv. 14—] The Soma Sacrifice [208
He, who knows the descent and ascent 2 of the year, obtains in safety the
other side of the year. The introductory Atiratra is the descent, the
concluding (Atiratra) the ascent. In safety he attains the other side of
the year who knows thus. He, who knows the expiration and the
ending 3 breath of the year, attains in safety the other side of the year.
The introductory Atiratra is the expiration, the concluding (Atiratra) the
ending breath. In safety he reaches the other side of the year, who knows
thus.
ADHYAYA III
The Sadahas and the Vuuvant.
iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus;
the Jyotis is this world, the Go the atmosphere, the Ayus yonder world.
There is the same second set of three days; there are three days, Jyotis, Go,
and Ayus; there are three, Go, Ayus, and Jyotis. The Jyotis is thisVorld,
the Jyotis is yonder world. These two Jyotis (days) look together on
both sides; thereby they proceed with this set of six days with a Jyotis
on either side. In that they proceed with this set of six days with a Jyotis
on either side, verily thus they continue to find support on both sides in these
two worlds; in this world and in that world, both. The Abhiplava Sadaha
is a circling wheel of the gods. The Agnis$omas on the two sides of it are the
felloes; the four Ukthyas in the middle are the nave. He goes with it
turning wherever he desires; thus in safety he attains the other side of
the year who knows thus. He, who knows the first set of six days, in
safety attains the other side of the year; (so) he who knows the second,
he who knows the third, he who knows the fourth, he who knows the
fifth. 1
iv. 16 (xviii. 2). They perform the first set of six days, 1 there are six days;
the seasons are six; verily thus by the seasons they obtain the year; by the
seasons they continue finding support in the year. They perform the second
set of six days; these are twelve days; the months are twelve; verily thus
by months they obtain the year; by months they continue finding support
in the year. They perform the third set of six days; they are eighteen
days; these are twofold, one set of nine, one set of nine. There are nine
a Ava° and udrodhanam clearly have this 1 The Abhiplava ^a^aha is dealt with in AQS*
sense, from ruh , not rudfe, as S&yana and vii. 5-7 and the Prsthya in vii. 10-12;
Hang. The contrast is as in parastdt and viii. 1-4; in the order is reversed,
avaitOL viz. xi. 4-9 and x. 1-8. See also B^S. xvi.
4, 6; Ap£S. xxi. 1-8.
iv. 16. 1 See A 9 S. xi. 7 ; 99 S. xiii. 19.
9 The t tddna here must be the apana, but used
for udarilya as suggested by S&yana.
209]
The Gavdm Ayana
[—iv. 17
breaths, nine worlds of heaven; verily thus they obtain the breaths and
the worlds of heaven; verily thus they continue finding support in the
breaths and the worlds of heaven. They perform the fourth set of six
days; these are twenty-four days; the half-months are twenty-four;
verily thus by half-months they obtain the year; by half-months they
continue finding support in the year. They perform the fifth set of six
days; they are thirty days; the Viraj has thirty syllables; proper food is
the Viraj ; verily thus they continue producing the Viraj month by month.
Desiring proper food they performed the sacrificial session. 2 In that they
continue producing the Viraj month by month, verily thus they continue
winning proper food month by month, for the world and for that, for both,
iv. 17 (xviii. 3). They proceed with the way of the cows; 1 the Adityas are
the cows; verily thus they proceed with the way of the Adityas. The cows
performed a sacrificial session seeking to win hoofs and horns; in the tenth
month their hoofs and horns came into being. They said * That desire for
which we have consecrated ourselves we have obtained; let us cease.*
Those that ceased are those possessed of horns. Those who performed,
(thinking) ‘ We will complete the year *, they had only mock horns, these
are the hornless; but they produced 2 strength. Therefore they having made
up all the seasons, then cease, for they produced strength. Dear to all are
cows, beloved by all. Dear to all, beloved by all, does he become who
knows thus. The Adityas and the Angirases contended for the world of
heaven, 8 * We will go first, we *; the Adityas went first to the world of
heaven, behind the Angirases by sixty years. The way of the Adityas is
thus, 4 an introductory Atiratra, the Caturvinja Ukthya, all the Abhiplava
Sadahas, other Aksyant* days; the way of the Angirases is thus, an
* Aeate would seem more natural, but the
imperfect may convey the view in the
minds of those performing the Sattra
when they undertook it.
1 For this see TS. vii. 5. 1. 2; PB. iv. 1.
Aufrecht considers that no must be read
as apparently by Sftyana; the alternative
is to read apaddhayd frng&qi as one term
as suggested by BR. or to take prdvariania
m — 1 fell off’. Cf. Keith, Taittiriya Sam-
hiU I, i. xoviii, xcix. L6vi {La doctrine du
sacrifice, p. Ill) renders the TS. passage
without commenting on the sense,
asanvon is obvious (as in TS.) but needless
as aeunvan makes sense.
* Cf. 9B. xii. 2. 2. 9.
4 yathd vd is odd; m2«vat has just before
occurred, but yathd seems needless and in
27 [h.o.s. ts]
clause 7 is not inserted, but it can easily
be taken in its usual sense. S&yana’s
attempt to make it allude to the mode
of the Gavim Ayana is absurd. The
Sattras are quite different in A(S. xii.
1. 1 ; <}<}8. xiii. 21, 22.
8 This word is doubtful. Aufrecht takes it as
‘stftttige umwandelbare Tage’ (— dkti-
yanti). Sftyana cites Baudhftyana as
restricting it to the Abhijit, Visuvant,
Vigvajit, the tenth day (oftheDvftda 9 &ha),
the Mah&vrata and the concluding Ati-
rfttra; £&lika as including in it all save
the §adahas, and Aupamanyava as in¬
cluding in it all save the $adahas and
the tenth day. Cf. Ap^S. xxiii. 9. 16;
9B. xii. 2. 3. 1; Egging, SBE. hit.
155, 156 ; Weber, Ind. Stud, ix. 282.
iv. 17 —] The Soma Sacrifice [210
introductory Atiratra, the Caturvin$a Ukthya, all the Prs^hya Sadahas,
other Aksyant days. The Abhiplava Sadaha is the path that leads straight
to the world of heaven; again the Prsthya Sadaha is a great circuitous
route to the world of heaven. In that they proceed with both, and going
by both he comes to no ill, (it serves) to obtain both desires, that in the
Abhiplava Sadaha and that in‘the Prsthya. 4 * 6 * 8
iv. 18 (xviii. 4). They perform the Ekavihpa day, the Visuvant, 1 in the
middle of the year; by the Ekavin$a the gods raised up the sun to the
world of heaven; it is here the Ekavin$a; below this Divakirtya are ten
days, ten above; in the middle is the Ekavihfa resting on both sides in
the Viraj, for on both sides does he find support in the Viraj. Therefore
he going between these worlds does not shake. The gods were afraid of
this Aditya falling down from the world of heaven; him with three worlds
of heaven from below they propped up; the three worlds of heaven are the
Stomas. They were afraid of his falling away up; him with three worlds of
heaven from above they propped up; the three worlds of heaven are the
Stomas. Thus below there are three Saptada$a (Stomas), three above; in the
middle is the Ekavinfa on both sides supported by the Svara Samans, for
he is supported on both sides by the Svara Samans. 2 Therefore he going
between these worlds does not shake. The gods were afraid of this Aditya
falling from the world of heaven ; 3 him with the highest worlds of heaven
they propped up from below; the highest worlds of heaven are the Stomas.
They were afraid of his falling away up; him with the highest worlds of
heaven they propped up from above; the highest worlds of heaven are the
Stomas. Thus there are three Saptada^a (Stomas) below, three above.
Making them up by twos they are three Catustrin 9 as; the Catustrifiga is
the highest of the Stomas. Placed over these it gives heat, for he placed
over these gives heat. He is higher than all this that has been and will
be; he shines over all this whatever there is here; he is higher; thus he
becomes who knows thus higher than he than whom he desires to be
higher.
iv. 19 (xviii. 5). They perform the Svara Samans; the Svara Samans are
these worlds. They saved these worlds with the Svara Samans; that is why
4 The Gav&m Ayana has a mixture of four
Abhiplavas and a Prsthya in the month ;
see A9S. xi. 7.1 seq. It is Pr&yanlya;
Caturvih9&; 6 months of 4 Abhiplavas
and 1 Prsthya §adaha; 8 Abhiplavas,
1 Prsthya, Abhijit, 8 Svara S&mans; Visu¬
vant ; 8Svara S&mans, Vtyvajit, 1 Prsthya,
8 Abhiplavas; 4 months of 1 Prsthya
and4 Abhiplavas; 8 Abhiplavas, Go, Ayus,
a Da^ar&tra; the Mah&vrata and Udaya-
nlya, with variants.
1 AB. iv. 18-22 and KB. xxv. 1-10 deal with
the Visuvant and connected rites; see
A£S. viii. 6-7; ££S xi. 18.
* For these as Saptada^as see TB. i. 2. 2.1.
Gf. A£S. viii. 6 . IQmq- ; 9?S. xi. 11, 12.
8 Cf. PB. iv. 6. 8 which has wnpOdAL
211]
The Ekavihga and the Svara Sdmans [—iv. 20
the Svara Samana have their name. In that they perform the Svara
S&mans, they give him a share in these worlds. The gods were afraid of the
sinking down of these Saptadagas, ‘ The Stomas are alike and unprotected;
let them not sink down.' They secured them with all the Stomas from
below, with all the Prs$has from above; in that the Abhijit with all the
Stomas is below, the Vi$vajit with all the Prsthas above, thus they secure
the Saptadagas on both sides for security and to prevent sinking down. 1
The gods were afraid of this Aditya falling from the world of heaven,
they fastened him up with five ropes; the Div&kirtya (S&mans) are the
ropes; the Prasha is the Maha-Divaklrtya, 2 the Saman of the Brahmana-
cchansin is the Vikarna, 3 the Agnistoma Saman is the Bhasa, 4 the
Brhat and Rathantara are those of the Pavamanas; thus they fasten up
Aditya with five ropes, for support, to avoid falling down. When the sun
has arisen, he should recite the morning litany, for all the day (rite) is to be
performed during the day time. They should offer as the victim to Surya
(an animal) without blemish and white, in addition to (the victim) for the
pressing, for this day has Surya as its deity. He should recite twenty-one
kindling verses, 5 * * for this day is openly the Ekavin 9 a. Having recited fifty-
one or fifty-two 8 he places a Nivid in the middle; so many after he
recites. Man has a hundred (years of) life, a hundred powers, and a hun¬
dred strengths; verily thus he confers upon him life, strength, and
power.
iv. 20 (xviii. 6). He mounts the difficult mounting; the difficult mounting
is the world of heaven; verily thus he mounts the world of heaven who
knows thus. As to its being the difficult mounting, he that gives heat
yonder is hard to mount, and whoever goes there, in that he mounts the
difficult mounting, verily thus he mounts him. He mounts (with a verse l )
containing (the word) ‘ gander ’, ‘ The gander seated in purity *; he is the
gander seated in purity. ‘The Vasu seated in the atmosphere' (he says);
he is the Vasu seated in the atmosphere. ‘The Hotr seated at the altar’
(he says); he is the Hotr seated at the altar. 1 The guest seated in the
house' (he says); he is the guest seated in the house. ‘ Seated among men'
1 The Visuvant day is preceded by (1) the Abhi¬
jit, (2) the Svara S&mans, and followed
by (1) Svara S&mans, (2) the V^vajit.
* On BV. x. 170. 1. 8; 8V. ii. 802-804; A$S.
viii. 6. 7, 8; contrast 18. 24.
* On RV. vi. 8. 1-8; ArS. iii. 8-10.
4 The same verses as in n.8 are used according
to S&yana and A9&. viii. 6. 22; ({IS. xi.
18. 2A *
4 See A$S. viii. A 8 ; BY. iii. 27. 5-10.
4 I. e. BV. i. 81 is to be divided either after
the 8th or 9th verse; see A£S. viii. 6.18
with oomm.
iv. 20. i RV. iv. 40. 6. Of. KB. xxv. 7; L&vi,
La doctrine du sacrifice, pp. 88,89. For the
mode of recitation see £$8. viii. 2.18-15;
A 14, 15; it is first by P&das, then by
half-verses, then by three P&das, then by
the whole verse, and then in descending
order. Cf. 99S. xi. 14. 18; xii. 11. 12.
The reoitation of the T&rksya takes place
at the end of the Niskevalya.
iv. 20—] The Soma Sacrifice [212
(he says); he is seated among men. ‘ Seated in the best (abode) ’ (he says);
he is seated in the best (abode); the best of abodes is that in which seated
he gives heat. 'Seated in holy order' (he says); he is seated in truth.
( Seated is the sky ’ (he says); he is seated in the sky; the sky is that seat
in which seated he gives heat. ‘ Bom of the waters ’ (he says); he is bom
of the waters; from the waters he rises in the morning, into the waters
he enters at evening. 'Bom of the cow’ (he says); he is bom of the
cow.' Bom of holy order ’ (he says); he is bom of troth. ' Bom of the
mountain ’ (he says); he is bom of the mountain. ' Holy order ’ (he says) ;
he is truth. He is all these things. In the metres this (verse) is
most manifestly as it were a symbol of him. Therefore, whenever he
performs the difficult mounting, should he mount with (the verse) containing
(the word) ' gander ’• With the T&rksya 2 (hymn) should he mount for one
desiring the heaven. Tarksya aforetime made the journey when yonder
the Gayatri in the form of an eagle brought the Soma. Thus, just as one
makes one knowing the place a guide on a journey, so is it in that (he
mounts) with the Tarksya: he who blows is Tarksya; he is the bearer to
the world of heaven. ‘ This steed, god-strengthened ’ (he says); he is the
steed, god-strengthened. ‘ Enduring, the bearer of the cars ’ (he says); he
bears across enduring, for he at once crosses these worlds. ' With chariot
rim unharmed, the warrior, swift ’ (he says); he is the one with chariot
rim unharmed, the warrior, swift. ‘For safety’ (he says); he invokes
safety. 'Tarksya let us summon hither’ (he says); verily thus he
summons him. With ‘Invoking by sacrifice the favour as of Indra for
safety ’ he invokes safety. ‘ Like a ship let us mount ’ (he says); verily
thus he mounts it for the attainment, the winning, the arrival at the world
of heaven. f Like the two broad ones, wide, large, deep, may we not be
harmed at your going and coming ’ (he says); verily thus he recites for
these two, when going to and returning. 3
' He who at once with his glory over the five peoples
Like SUrya with his light over the waters eztendeth ’
(he says); openly he mentions the sun.
' A thousandfold, a hundredfold bestowing, is his onset;
They cannot stay him like a young dart ’
(he says); verily thus he invokes a benediction for himself and the
sacrificers.
* BY. z. 178: it has 3 verses; here cited in s The root here inmafyanexplains Dh&tupOtha,
foil. xxxiv. 18, ml 1 or 10.
213]
The Durohana and the Tdrkpya [— iv. 22
iv. 21 (xviii. 7). Having uttered the call, he mounts the difficult mount¬
ing; the difficult mounting is the world of heaven; the call is speech; speech
is the holy power; in that he calls, thus with the call as the holy power
he mounts the world of heaven. He mounts by Fadas first; thus he obtains
this world; then by half-verses; thus he obtains the atmosphere; then by
three Padas; thus he obtains yonder world; then with the whole (verse);
thus he who gives heat here finds support in this (world). By three Padas
he descends as one holding a branch; 1 thus he finds support in yonder
world; by half-verses (he descends; thus he finds support) in the atmosphere;
by Padas (he descends; thus he finds support) in this world. Thus, having
obtained the world of heaven, the sacrifices find support in this world. For
those who desire one only, (the world of) heaven, he should mount in the
forward direction only; they will conquer the world of heaven, but they
will not have long to live in the world. Pairing hymns are recited, Tristubh
and Jagati; cattle are pairing; the metres are cattle; (verily they serve) to
win cattle.
iv. 22 (xviii. 8). The Visuvant is like a man; the first half of the Visuvant
is like the right half of a man; the second half of the Visuvant is like 1
the left half; therefore they call it the latter. The Visuvant is the head
of a man standing on the level; man is composed of (two) sections; thus
there is seen in the middle of his head a suture as it were. They say
4 On the Visuvant alone should he perform (the recitations of) the day;
the Visuvant is the Uktha of Ukthas; (holding that) “ The Visuvant is that
which has the Visuvant (Qastra) ” they become the head, they attain pre¬
eminence.’ That is not to be regarded. He should recite it only in the
year; verily thus they keep holding the seed for a year. Whatever seeds
are bom before the year, of five months or six months, these wither; they
do not profit by them; those that are bom in ten months or a year, by these
they profit. Therefore should he recite it in^the year, for the year contains
this day; as the year they obtain this day. He smites away evil by the
year, by the Visuvant; from the limbs he drives away evil by the months,
from the head by the Visuvant. He smites away evil by the year, by the
Visuvant, who knows thus. As additional to (the victim) 8 for the pressing,
they should offer to Vifvakarman a bull of two colours, variegated on both
1 Cf. PB. xviii. 10. 10 : yatkd f&kh&y&h f&khdm
diambham vpdmnhtd evam etenemam lokam
up&varokati pratifth&yai.
iv. 22. 1 The firot view, here rejected,musthave
held that the Visuvant rite might be per¬
formed always as a special rite on that day
and not merely as part of a Sattra. The
second view of the text appears to allow
its use at a Sattra only («»), the Visuvant
having its full meaning only as the middle
day of such a rite. So S&yana who, however,
takes visuodn vifuvdn Hi merely as saying
that the tiddmefcuamkrdnH is thus called.
2 N&r&yana on AfS. viii. 6. 4 makes this an
additional, S&yana has a substituted
victim.
iv. 22 —] The Soma Sacrifice [214
sides, on the Mahavrata day. Indra having slain Vrtra became Vi$vakarman;
Prajapati having created offspring became Vi$vakarman; Vifvakarman is the
year; verily thus Indra whose self it is, Praj&pati, the year, Vifvakarman,
they obtain; verily thus in Indra whose self it is, Prajapati, the year,
Vifvakarman, they find support at the end. He finds support who
knows thus.
ADHYAYAIY
The Dvadafdha.
iv. 23 (xix. 1). Praj&pati felt desire ‘ May I be propagated, may I become
greater/ He practised fervour; he, having practised fervour, saw the
twelve-day (rite) in the limbs and the breaths of his self; he meted it out
from the limbs and the breaths of his self twelvefold; he grasped it, and
sacrificed with it. Then indeed he prospered himself, he was propagated
with offspring and cattle. He prospers himself, he is propagated with off-
spring and cattle who knows thus. He felt desire, 4 How can I now, having
encircled the twelve-day (rite) with the Gayatri on all sides, prosper with all
prosperity?’ It he encircled in front with brilliance, in the middle with
the metres, at the last with the syllables; having encircled the twelve-day
(rite) with the Gayatri on all sides he prospers with all prosperity. With
all prosperity he prospers, who knows thus. He who knows the Gayatri
as possessed of wings, of eyes, of light, and 1 of brilliance, goes to the
world of heaven with the Gayatri as possessed of wings, of eyes, of light,
and of brilliance; the twelve-day (rite) is the Gayatri as possessed of
wings, of eyes, of light, and of brilliance. The two Atir&tras on either
side are the wings; 2 the two Agnis^omas within are the two eyes; the
eight Ukthyas in the middle are the body. With the Gayatri as possessed
of wings, of eyes, of light, and of brilliance, he goes to the world of heaven,
who knows thus.
iv. 24 (xix. 2). The twelve-day (rite) consists of three sets of three
days, the tenth day and two Atiratras. 1 For twelve days is he conse¬
crated ; 2 verily through them he becomes fit for sacrifice. He performs
Upasads for twelve nights; verily with them he shakes clear his body.
Having pressed for twelve days continuously, having become bom anew,
having shaken clear his body, pure and purified, he goes to the gods who
1 For the Dv&da 9 &ha see A$S. x. 5; Q$S. x. either in the sense of exolusion or limit
For the beginning of. TS. vii. 2. 9. 1. (mary&dA) ; it is acoepted as exclusive
1 See A£S. x. 5.10: atir&tram agre ’th&gniftomam by Delbriick, AUind. Synt. p. 452, n. 1.
ath&fta uktky&n aihOgmstomam atMUirtUram. * C t Eggeling, SBE. xxvi. 442, n. 1.
iv. 24. 1 A according to Sftyana is used here
215] The Dvadafdha [ —iv. 25
knows thus. The twelve-day (rite) is one of thirty-six days; the Brhati
has thirty-six syllables; the twelve-day (rite) is the way of the Brhati;
by means of the Bjrhatl the gods attained these worlds. They attained
this world with ten syllables, the atmosphere with ten, the sky with ten,
the four quarters with four; with two they found support in this world.
He finds support who knows thus. They say ‘ Seeing that other metres
are greater and have more syllables, then why do they call it the
Brhati 1 ’ Since by it the gods attained these worlds. They attained this
world with ten syllables, the atmosphere with ten, the sky with ten, the
four quarters with four; verily with two they found support in this
world; therefore do they call it the Brhati. He attains whatever he
desires who knows thus.
iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati
at first sacrificed with this twelve-day (rite). He said to the seasons and
to the months ‘ Make sacrifice for me with the twelve-day (rite).’ Having
caused him to consecrate himself, having made him move where he could
not depart, they said to him ‘Give to us; then shall we sacrifice for thee.’
To them he gave sap and strength; sap is deposited in the seasons and
in the months; they made sacrifice for him when giving; therefore should
sacrifice be made for one when giving; they made sacrifice for him
when receiving; therefore should sacrifice be made by one receiving. Both
prosper, those who knowing thus sacrifice and make sacrifice. These
seasons and months thought themselves heavy having received (gifts) at
the twelve-day (rite); they stud to Prajapati ‘ Make sacrifice for us with
the twelve-day rite.’ ‘Be it so’, he replied, ‘Do you consecrate your¬
selves.’ Those of the first half consecrated themselves first; they smote
away evil; therefore they are the daylight as it were, for the daylight
as it were are those who have smitten away evil. Those of the second
half consecrated themselves next; they did not at all smite away evil;
therefore they are darkness as it were, for darkness as it were are those
who have not smitten away evil. Therefore one who knows thus should
ever seek to be first consecrated when men consecrate themselves. He
smites away evil who knows thus. Praj&pati as the year found support
in the seasons and the months; these seasons and months found support
in Praj&pati as the year; these find support in one another. So he who
sacrifices with the twelve-day (rite) finds support in the priest. There¬
fore they say ‘ No evil man should be sacrificed for with the twelve-day
(rite), (t hinkin g) “ Let not this one find support in me.” ’ The twelve-day
(rite) is the oldest sacrifice, for the oldest of the gods it was who in
the be ginning sacrificed with it. The twelve-day (rite) is the best
sacrifice, for it was the best of the gods who in the beginning sacrificed
iv. 25—]
The Soma Sacrifice
[216
with it. The oldest and the best should sacrifice; here there becomes
a good season. No evil man should be sacrificed for with the twelve-
day (rite), (thinking) ‘Let not this one find support in me/ The gods
did not admit the seniority and superiority of Indra; he said to Brhaspati
‘Make sacrifice for me with the twelve-day (rite)/ For him he made
sacrifice; then indeed did the gods admit his seniority and superiority. His
superiority and seniority they admit, and his pre-eminence his own (people)
accord, who knows thus. The first set of three days is in ascending order,
the middle transverse, the last in descending order. 1 In that Che first set
of three days is in ascending order, therefore Agni here is kindled upwards,
for his quarter is upwards; in that the middle is transverse, therefore
Vayu here blows transversely, the waters flow transversely, for his quarter
is the transverse; in that the last is in descending order, therefore yonder
sun gives heat downward, it rains downward, and the constellations
(shine) downward, for his region is downward. These worlds are in unison;
these sets of three days are in unison; in unison for him these worlds shine
with prosperity, who knows thus.
iv. 26 (xix. 4). Consecration departed from the gods; it they sought to
grasp with the two months of spring; it they could not obtain with the
two months of spring. It they sought to grasp with the two months of
summer, of the rainy season, of autumn, of winter; it they could not
obtain with the months of winter. It they sought to grasp with the two
months of the cool season; it they obtained with the two months of the
cool season. He obtains whom he seeks to obtain, his enemy obtains him
not, who knows thus. Therefore he to whom the consecration for the
sacrificial season may condescend 1 should consecrate himself when these
two months of the cool season have arrived. Obviously thus does he
consecrate himself, when consecration has arrived; manifestly he encircles
consecration. Therefore in these months of the cool season the cattle of
the village and of the wild become thin and shaggy; verily thus they
acquire the form of consecration. Before the consecration he offers a
victim to Prajapati; first he should recite seventeen kindling verses;
Prajapati is seventeenfold; (they serve) to obtain Prajapati. The Apris
verses for it are by Jamadagni. 2 They say ‘Seeing that in the case of
the other victims the Apris are according to the (ancestral) seer, then why
1 The metres for the three pressings vary
from (1) Qftyatrl, Tristubli, and Jagati to
(2) Jagati, G&yatrl, and Tristubh and (3)
Tristubh, Jagati, and Gayatri.
iv. 26. 1 The Dv&daf&ha is here treated as a
Sattra.
* RV. x. 110. Gf. Max Muller, Ane. Sansk . Lit.
p. 466; Weber, Ind. Stud. x. 88 Mg.;
A9S. vii. 2. 6-8 ; 90S. v. 16.5,6.
217]
The Dvadafdha [—iv. 27
in this case are the verses by Jamadagni used by alii’ The verses by
Jamadagni are of all forms, all perfect; the victim is of all forms, all
perfect; in that they are verses by Jamadagni (they serve) to secure the
possession of all forms, all perfections. The cake offering for the victim
is for Vayu. They say ‘ Seeing that the victim is for other deities also,
then why is the cake offering for the victim performed for Vayu.’ * The
sacrifice is Prajapati, to prevent the exhaustion of the sacrifice * he should
reply. In that it is for Vayu, thereby he does not depart from Prajapati,
for Praj&pati is Vayu. It is declared by the seer 3 4 Prajapati, the
blowing.’ If it is a sacrificial session, they should offer after depositing
the fires together, all should be consecrated, all should press. With
spring he ends; spring is strength; verily thus he ends with sap and
strength.
iv. 27 (xix. 5). The metres desired one another’s abode; the Gayatri
desired the abode of the Tristubh and the Jagati, the Tristubh that of
the Gayatri and the Jagati, and the Jagati that of the Gayatri and the
Tristubh. Then indeed did Prajapati see this twelve-day (rite) with
the metres transposed; he grasped it and sacrificed with it. Thereby
he made the metres attain all their desires. He attains all desires who
knows thus. He transposes the metres to avoid exhaustion. Verily he
transposes the metres. Just as in the world men go with relays of fresh
horses or oxen, so with relays of fresh metres they go to the world of
heaven, in that he transposes the metres. These two worlds were together;
they went apart; no rain fell, there was no heat; the five folks were not
in harmony. 1 The gods brought them together; they uniting performed
the divine marriage. By means of the Rathantara this (earth) quickens
yonder (sky); by the Brhati yonder (sky) this (earth); by the Naudhasa 2
this quickens that; by the Qyaita that this. With smoke this quickens
that; with rain that this. This placed in that the place of sacrifice to the
gods; cattle that in this. In that this placed the place of sacrifice to the
gods, in that there is dark as it were in the moon. Therefore on the
waxing fortnights they sacrifice as they desire to win that. 3 Yonder (sky)
placed salt in the (earth); as to this Tura Kavaseya said 1 Salt is nutriment,
O my dear Janamejaya.’ 4 Therefore here also men considering a place
for cattle ask ‘Are there salts there?’ for salt is nutriment. Yonder
» RV. ix. 5. 9.
1 Cf. PB. vii 10. 1, and for the vyUha of the
metres KB. xxvii. 1.
* These are, according to S&yana, SV. ii. 299-
801; ii. 168,164.
28 [«•<>•••»»]
3 Le. to see more distinctly as the moon
waxes the black spot.
4 Ka S&yana takes as an interrogation, and is
followed by Haug,
\
iv. 27 —] The Soma Sacrifice [218
world turned to this world; then were sky and earth bom; neither from
the atmosphere (comes) the sky,® nor from the atmosphere earth.
iv. 28 (xix. 6). In the beginning there were here the Brhat and the
Rathantara; they were speech and mind; the Rathantara speech, the Brhat
mind; the Brhat as first bom despised the Rathantara; the Rathantara
conceived and produced the Vairupa; having become two, the Rathantara
and the Vairupa, they despised the Brhat. Then the Brhat conceived and
produced the Vairaja; having become two, the Brhat and the Vairaja,
they despised the Rathantara and the Vairupa. Then the Rathantara
conceived and produced the Qakvara; these having become three, the
Rathantara and the Vairupa and the Qakvara, despised the Brhat and
the Vairaja. The Brhat conceived and produced the Raivata. These three
and those three were the Prsthas. The three metres were not enough for
six Prsthas. The Gayatri conceived and produced the Anustubh; the
Tristubh conceived and produced the Pankti; the Jagati conceived and
produced the Atichandas. These three and those three others were the
six metres; the Prsthas were six; thus they came into order. The sacrifice
is in order; (all) is in order for that folk where one knowing thus this
ordering of the metres and the Prsthas consecrates himself.
ADHYAYA V
The Pr§thya Sadaha.
iv. 29 (xx. 1). Agni 1 as deity bears the first day, the Trivrt Stoma, the
Rathantara Saman, the Gayatri metre. With it according to the deity, the
Stoma, the Saman, the metre, he prospers who knows thus. That which
has (the words) ‘ hither’ and ‘ forward 1 is a symbol of the first day. That
which contains (the word) ‘ yoke(the word) ‘ car ’, (the word) * swift \ (the
word) ‘ drink *, (the fact) that the deity is mentioned in the first Pada, that
this world is referred to, that which is connected with the Rathantara, which
is connected with the Gayatri, the future tense, these are the symbols of
the first day. ( Advancing forward up to the sacrifice ’ is the Ajya 2 of the
first day; (the word) ‘ forward 1 on the first day is a symbol of the first day.
4 0 Vayu, come hither, 0 lovely one * is the Praiiga 3 ; (the word) ‘ hither *
f dydvd is here probably merelysky *, and
not as usual * sky and earth ’. The use
is natural, as it is merely an analysis of
dvdvdprthivi.
1 AB. iv. 29-v. 15 aqd KB. xxii and xxiii
describe in detail the 9 afl tras °f the
Prsthya Sadaha. Of. A$S. vii. 10-12;
vii’i! 1-4 ;* 99S. x. 1-8.
* RV. i. 74; A9S. vii. 10. 8 ; 99S. x. 2. 2.
8 RV. i. 2 and 8; A9S. v. 10. 5; 99S. vii.
10 . 9 .
219]
The Prsthya Sadaha — First Day f—iv. 30
on the first day is a symbol of the first day. ‘ Thee like a car forward 9
and ‘ This Soma juice, O bright one, hath been pressed ’ are the strophe and
antbtrophe 4 of the Marutvatiya; that which contains (the words) ‘ car *
and ‘ drink 9 on the first day is the symbol of the first day. ‘ O Indra come
nearer - is the Pragatha 6 invoking Indra; in the first Pada the god is men*
tioned, on the first day it is a symbol of the first day. ( Let Brahmanaspati
move forward ’ is (the Pragatha) to Brahmanaspati 6 ; (the word) ‘ forward 9
on the first day is a symbol of the first day. ‘Agni the leader ‘ Thou,
O Soma, with inspiration ’ and ‘ They swell the waters * are the inserted
verses 7 ; in the first Padas the deities are mentioned; on the first day it is
a symbol of the first day. ‘ Forward to Indra, the great 1 is the Marutvatiya
Pragatha 8 ; (the word) € forward 9 on the first day is a symbol of the first
day. ‘ Let Indra come hither for help to us ’ is the hymn 9 ; (the word)
'hither' on the first day is a symbol of the first day. ‘Towards thee,
O hero, we utter praise’ and ‘ Towards thee for the first drink 9 are the
Bathantara as Prstha 10 , on the Rathantara day, the first day, it is a symbol
of the first day. ‘ Since many a time he hath conquered, enduring 9 is the
inserted verse; 11 in' Indra hath made good (d ... aprdh ) his names as slayer
of Vitro/, (the word) ‘hither (d) 9 on the first day is a symbol of the first
day. ‘ Drink of the pressed juice full of sap 9 is the Pragatha 12 of the
Saman; containing (the word) ‘ drink 1 on the first day it is a symbol of the
first day. In ‘ This steed, god-strengthened * he recites the Tarksya 13 (hymn)
before the hymn; Tarksya is safe passage; (verily it serves) to secure
safety. Verily he secures a safe journey, he attains the other side of the
year who knows thus.
iv. 30 (xx. 2). ‘ Hither to us, O Indra, hither to us, from afar, from near ' 9
is the hymn. 1 (The word) ‘ hither * on the first day is a symbol of the first
day. In the Niskevalya and Marutvatiya (Qastras) (the hymns) in which
Nivids are inserted are contiguous. Vamadeva saw those worlds; to them he
flew up with the Sampatas; because he flew up with the Sampatas, that is why
Sampatas have their name. In that he repeats the two Sampatas on the first
day,(it is) for the attaining,the securing, the union with, the world of heaven.
* RV. viii. 68. 1-8 and 2. 1-8; A£S. v. 14.4 ;
59S. vii. 19. 8.
* RV. viii. 68. 5 and 6; A£S. v. 14. 5; 99S.
vii. 19. 10.
« RV. i. 40. 8 and 4; A9S. v. 14. 6 ; 99S. vii.
19. 11.
7 RV. iii. 20. 4; i. 91. 2 ^ i. 64. 6 (already
cited in AB. iii. 18) ; A9S. v. 14.17.
* RV. viii. 89. 8 and 4 ; A9S. v. 14. 18.
‘ RV. iv. 21 ; A9S. vii. 6. 18; 99S. x. 2. 4.
10 RV. vii. 82. 22 and 28; viii. 8. 7 and 8;
A9S. v. 16. 2 as applied by vii. 6. 2 seq.;
99S. vii. 20. 8.
11 RV. x. 74. 6 (already cited in AB. iii. 22) ;
A9S. v. 16. 21; 99S. vii. 20. 6.
RV. vi. 46. 9 and 10 ; A9S.vii.8.19 ; 99S.
x. 4. 10.
18 RV. x. 178 (cited above in AB. iv. 20);
A9S. vii. 1. 18.
1 RV. iv. 20; A9S. vii. 6. 18; 99S. x. 2. 6.
[220
iv. 3 o—] The Soma Sacrifice
‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the strophe
and antistrophe of the Vaifvadeva*; on the Rathantara day, on the first day,
(it is) a symbol of the first day. * They yoke their mind, they also yoke their
thoughts ’ is (the hymn) to Savitr 8 ; containing (the word) ‘ yoke * (it is) on
the first day a symbol of the first day. ‘ Forward sky and earth, increasing
holy order, with the sacrifices ’ is (the hymn) to sky and earth 4 ; “ forward ”
on the first day is a symbol of the first day. * Here, here, in mind is your
relationship, O heroes ’ is (the hymn) to the Rbhus 6 ; (the words) ‘ hither ’
and ‘ forward * are symbols of the first day; ‘ if (the word) “ forward ” had
been used throughout, the sacrificers would have gone out forward from
thin world ’ (they say). In that on the first day he recites as (hymn) to the
Rbhus, ‘Here, here, in mind is your relationship, O heroes’, and ‘here,
here ’ is this world, verily thus he makes them remain in this world. ‘ The
gods I invoke of great fame for safety ’ is (the hymn) to the All-gods 6 ; in
the first Fada the gods are mentioned; on the first day (this is) a symbol
of the first day. A long journey are they about to go who perform the
year (session) or the twelve-day (rite). In that he recites as (the hymn) to
the All-gods on the first day ‘ The gods I invoke of great fame for safety ’,
(it serves) to secure safety. Verily thus he secures a safe passage; in safety
he attains the other Bide of the year who knows thus and those for whom
one as Hotr knowing thus recites on the first day as (the hymn) to the
All-gods ‘The gods I invoke of great fame for safety’. * To Va^vanara,
with broad radiance, bard ’ is the beginning of the Agnimaruta ; 7 in the first
Fada the deity is mentioned; on the first day (this is) a symbol of the first
day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the
Maruts 8 ; (the word) ‘ forward ’ on the first day is a symbol of the first
day. ‘ To Jatavedas let usfpour the Soma’, (this verse) to Jatavedas* he
recites before the hymn. The verses to Jatavedas are a benediction;
(verily it serves) to secure safety. Verily thus he secures a safe passage;
in safety he attains the other side of the year who knows thus. ‘ Forward
the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas 10 ; (the word)
‘ forward ’ on the first day is a symbol of the first day. The Agnimaruta
is the same as in the Agnistoma; through that which is performed the same
in the sacrifice, offspring breathe together. Therefore the Agnimar uta is
the same.
• BV. v. 88. 1-8 and 4-6; AfS.v. 18.6; QgS.
viii. 8. 8.
» BV. ▼. 8.1; A$S. vii. 6. 28; 99a x. 8. 7.
• BV. i. 169; A98. y. 18. 6 ; 99S. viii. 8. 11.
• BV. iii. 60 ; A^S. vii. 6. 88 (<K caburah );
99S. x. 2. 7.
• BV. x. 66; A9S. vii. 6. 28.
7 BV. iii. 8; A9& v. 20. 6 ; 99S. viii. 6. 2.
• BV. i. 87 ; A9S. v. 20. 6 ; 993. viii. 6. 4.
• BV. i. 99. 1; A98. vii. 1. 14.
>• BV. i. 148; A9S. v. 20. 6; 998. viii. 6. 6.
221]
[—iv. 31
The Prfthya Sadaha—Second Day
iv. 31 (xx. 3). Indra as deity supports the second day, the Pancada$a
Stoma, the Brhat Saman, the Tristubh metre. With it according to the
deity, the Stoma, the Saman, the metre, he prospers who knows thus. That
which has not either ( hither ’ or ( forward’, that which has (the word) ( stand’
is a symbol of the second day. That which contains (the word) ‘ upright
(the word) ‘ towards (the word) ‘ between (the word)' strong ’, (the word)
‘grow’, (the fact) that in the middle Pada the deity is mentioned, that the
atmosphere is referred to, that which is connected with the Brhat, that which
is connected with the Tristubh, the present tense, these are the symbols of the
second day. ‘ Agni we choose as envoy ’ in the Ajya 1 * * of the second day; the
present tense on the second day is a symbol of the second day. ‘ O Vayu, thy
thousands ’ is the Praiiga 8 ; as containing (the word) ‘ grow ’ on the second
day 8 in ‘ The Soma hath been pressed, O ye that make holy order to grow it
is a symbol of the second day. f Lord of all men ’ and ‘ Indra is the Soma
drinker alone ’ are the strophe and antistrophe of the Marutvatiya 4 5 ; as
containing (the words) ‘grow’ and ‘between’ on the second day it is a symbol
of the second day. ‘ O Indra, come nearer ’ is the normal Pragatha 0 ; 1 Arise
up, O Brahmanaspati ’ is that for Brahmanaspati 6 ; as containing (the word)
‘upright ’ it is on the second day a symbol of the second day. ‘ Agni, the
leader’, ‘Thou, O Soma, with inspiration’, and ‘They swell the waters’
are the normal inserted verses. 7 ‘ Sing aloud to Indra ’ is the Marutvatiya
Pragatha 8 ; as containing (the word) ‘ grow ’ on the second day in ‘ Where¬
with men, making holy order to grow, produced the light’, it is a symbol of the
second day. ‘ O Indra, lord of the Soma, drink this Soma ’ is the hymn 9 ;
as containing (the word) ‘ strong ’ on the second day in 10 ‘ In unison with
the Budras, show thyself strong/ it is a symbol of the second day. ‘ Thee
we invoke’ and ‘Do thou come to the worshipper’ are the Brhat as
Prstha 11 ; on the Brhat day, the second day, (it is) a symbol of the second
day. ‘ Since he hath conquered ’ is the normal inserted verse. 12 ‘ Both let
him hear for us ’ is the Pragatha of the Saman; 13 as containing ‘ What here
to-day and what was yesterday ’ on the Brhat day, the second day, (it is)
1 RV. i. 12; A$S. vii. 10. 8 ; $$8. x. 3. 2.
* RV. ii. 41; A$S. vii. 6. 2 ; $$S. x. 8. 5.
* RV. ii. 41. 4.
4 RV. riii. 08. 4-6 ; 2. 4-6. outer ia in viii. 2.
5; vrdh in 68. 6; A$S. rii. 6.6; $$S. x.
3.6.
5 RV. viii. 68. 5 and 6 (already cited in AB.
ir. 29).
* RV. i. 48. 1 and 2.
T RV. iii. 20. 4; i. 91. 2 ; i. 64. 6 (already
cited in AB. iii. 18); A$S. v. 14. 17.
* RV. viii. 98. 1 and 2 ; A$& vii. 8. 2; $$S.
x. 18. 10.
8 RV. iii. 82 ; A$S. vii. 6. 4; $98. x. 3. 8.
RV. iii. 82. 2.
11 RV. iv. 46. 1 and 2; viii. 61. 7 and 8;
A$S. v. 16.8; 9$S. vii. 20.4. Probably aa
shown in iv. 29 (cf. v. 1,4) by rolAontenan
the reading should be brhat prstham here
and elsewhere, not as a compound.
12 RV. x. 74. 6 (already cited in AB. iii. 22).
“ RV. viii. 61. 1 and 2; A$& vii. 8.18; $$S.
vii. 20. 7.
iv. 31—] The, Soma Sacrifice [222
a symbol of the second day. ' This steed, god-strengthened ’ is the normal
Tarksya 14 (hymn).
iv. 32 (xx. 4). ‘ Thy nearest, furthest help ’ is the hymn j 1 as containing
(the word) 1 strong ’ on the second day in ‘ Slay the strong ones, make them
depart ’, it is a symbol of the second day. ‘Let every man of the god that
le&deth ’, c That desirable of Savitr ’ and ‘ Lord of all, lord of the good’ are the
strophe and antistrophe of the Vai$vadeva 2 ; on the Brhat day, the second
day, they are a symbol of the second day. ( Up the god Savitr with the
golden ’ is (the hymn) to Savitr 3 ; as containing (the word) ‘ upright ’ on the
second day it is a symbol of the second day. 4 They, sky and earth, all
weal producing ’ is (the hymn) to sky and earth 4 ; as containing (the word)
‘ between * on the second day in ‘ Between the two bowls of high birth he
moveth ’, it is a symbol of the second day. ‘ They have wrought the car,
well rounded, whose skill is known ’ is (the hymn) to the Rbhus 5 ; as con¬
taining (the word) ‘ strong 9 on the second day in ‘ They have wrought the
two bay steeds that draw Indra, with strong wealth ’, it is a symbol of the
second day. ‘ The charioteer of the sacrifice, the lord of the folk ’ is (the
hymn) to the All-gods; 6 as containing (the word) ‘ strong ’ on the second
day in ‘The strong beacon, the holy one, hath attained the sky’ it is
a symbol of the second day. This hymn is by Qaryata. The Angirases
were performing a sacrificial session for the world of heaven; whenever
they came to the second day they used to go wrong. Them Qaryata
Manava made to recite this hymn on the second day; then indeed did
they discern the sacrifice, the world of heaven. In that he recites the hymn
on the second day, (it serves) to discern the sacrifice, to reveal the world of
heaven. ‘ The might of the swift, strong, ruddy one’ is the beginning of the
Agnimaruta 7 ; that which contains (the word) ‘ strong ’ on the second day
is a symbol of the second day. ‘ To the strong host, the majestic, the wise ’
is (the hymn) to the Maruts 8 ; that which contains (the word) ‘ strong ’ on
the second day is a symbol of the second day. ‘ To Jatavedas let us pour
the Soma’ is the normal verse to Jatavedas. 9 ‘With the sacrifice make
Jatavedas^ to grow’ is (the hymn) to Jatavedas; 10 that which contains
(the word) ( grow ’ on the second day is a symbol of the second day.
14 RV. x. 178 (already cited in AB. iv. 20); » RV. i. Ill; A?S. v. 18. 5; ffS. viii. 3. 14.
A9& vii. 1. 18. _ « RV. x. 92; A£S. vii. 4. 12; 99 S. x. 8. 14.
1 RV. vi. 25; v. 8 is that cited below.; A<^S. For 9&ry&ta see Vedir, Indtx, ii. 875.
vii. 6. 4 ; 998 . x. 8. 9. » RV. vi. 8; A 9 S. vii. 4. 18; 99 S. x. 8 . 16.
* RV. v. 60.1 and iii. 62. 10 and 11; v. 82. » RV. i 64; A. 9 S, vii. 4.18 ; 99 S. x. 8.16.
7-9 ; A 9 S. vii. 6. 6; 99 S. x. 8.11-18. » RV. i. 99. 1 (already eited in AB. iv. 80) ;
s RV. vi. 71. 1-8 ; A 98 . vii 4. 12 ; 99 S. x. A 9 S. vii. 1.14.
. 4. 14. >• RV. ii. 2; A 9 S. vii 4. 18.
* RV. i 160; A 98 . vii. 4. 12; 99 S. x. 8. 14.
PAtfCIKA V
The Soma Sacrifice ( continued ).
ADHYAYA I
The Pr§thya Sadaha (continued).
The Third and Fourth Days.
v. 1 (xxi. 1). The All-gods as deities support the third day, the Saptadafa
Stoma, the Vairtya S&man, the Jagati metre. With it according to the
deity, the Stoma, the Saman, the metre, he prospers who knows thus. That
which has the same endings is a symbol of the third day; that which con¬
tains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that
which is alliterated; that which contains (the word) ‘stay’, the word
‘surpass’, (the word) ‘three’, that which is a symbol of the end, (the
fact) that the deity is mentioned in the last Pada, that yonder world is
referred to, that which is connected with the Virupa, that which is connected
with the Jagati, the past tense, these are the symbols of the third day,
1 Yoke thou those best fitted to invoke the gods, thy steeds, O Agni, like
a charioteer ’ is the Ajya 1 of the third day. By the third day the gods went
to the world of heaven; the Asuras and the Raksases sought to hinder them.
They kept prospering (saying) ‘ Become misshapen, become misshapen ’; in
that they kept prospering (saying) ‘ Become misshapen, become misshapen,’
theVairupa Saman came into existence; that is why the Vairupa has its name
(misshapen). They followed after them; they were united with them; them,
having become horses, they smote away with their hoofs. In that, having
become horses, they smote them away with their hoofs, that is why horses
have their name. He attains whatever he desires who knows thus. There¬
fore a horse is the swiftest of animals; therefore a horse strikes backwards
with his foot. He smites away evil who knows thus. Therefore this Ajya
contains (the word) ‘ horse ’; on the third day it is a symbol of the third
day. ‘O Vayu, come for enjoyment’, ‘O Vayu, come from the sky,
auspicious’, ‘With Indra Vayu, of these pressed draughts’, ‘Indra and
1 BY. viii. 75. Gf. KB. xxii. S-5 for the third day. See A$S. vii. 10.4 ; ££S. x. 4.2. The
derivation of the Vairupa is remarkable, but no other version is really possible.
V. 1—]
[224
The Soma Sacrifice
Varuna we’, c 0 A$vins come hither’, ‘Come to that pressed with the stones’,
1 In unison with the All-gods ’, ‘ Dear for us among the dear ’ is the Prattga * in
Usnih verses; that which has similar endings on the third day is a symbol
of the third day. ‘ It for great gain ’ and * Three Soma draughts for Indra ’
are the strophe and antistrophe of the Marutvatiya 3 ; that which has
alliteration and contains (the word) ‘ three ’ on the third day is a symbol of
the third day. ‘ O Indra come hither ’ is the normal Pragatha 4 . ‘ For¬
ward now Brahmanaspati ’ is (the Pragatha) to Brahmanaspati 6 ; as con¬
taining an alliteration on the third day it is a symbol of the third day.
‘Agni, the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the
waters ’ are the normal inserted verses. 0 ‘ No one hath surpassed the chariot
of Sudas, nor caused it to pause’ is the Marutvatiya Pragatha 7 ; as con¬
taining (the word) ‘ surpass ’ at the third pressing, it is a symbol of the third
pressing. ‘ Three friendships hath man’s worship ’ is the hymn 3 : that which
contains (the word) ‘ three ’ on the third day is a symbol of the third day.
‘ If a hundred skies, O Indra, were thine ’ and ‘ If, O Indra, as many as
thou ’ are the Yairupa as Prjtha 9 ; on the Rathantara day, the third day,
this is a symbol of the third day. ‘ Since he hath conquered ’ is the normal
inserted verse. 10 In ‘ Towards thee, O hero, we utter praise ’ he brings back
the basis of the Rathantara, 11 for this day is connected with the Rathantara
in its place. ‘ O Indra, threefold protection ’ is the Pragatha of the Saman 18 ;
as containing (the word) ‘ three ’ on the third day it is a symbol of the
third day. ‘ This steed, god-strengthened ’ is the normal T&rksya 13 (hymn).
v. 2 (xxi. 2). ‘ Who is bora first the thinker ’ is the hymn 1 ; that which
has the same endings on the third day is a symbol of the third day. It has
(the words) ‘ He, O men ’; (the hymn) with (the words) ‘ He, O men ’ is the
power of Indra; on it being recited power enters Indra. As to this the
Saman singers say ‘ On the third day those of many verses recite the power
of Indra \ It is by Grtsamada. By it Grtsamada went to the dear abode of
Indra; he conquered the highest world; he goes to the dear abode
* RV. v. 51. 8 with viii 26. 28-25 ; v.61.6-8;
72.1-8; 76.7-9 ; 40.1-8 ; vii. 84.16-17 ;
vi. 61. 10-12; AflS. vii. 10. 5; 99S. x.
4.5.
8 RV. Yiii. 68. 7-9; 2. 7-9; Af& vii 10. 8;
90S. x. 4. 6.
* RV. yiii. 68. 5 and 6 (already eited in AB.
iv. 29).
8 RV. i 40. 5 and 6 (already oited in AB. iv.
29).
8 RV. iii. 20. 4; i. 91. 2; i 64. 6 (already
cited in AB. iii. 18; iv. 81).
7 RV. vii. 82. 60. Here is found a form of
ram which explains ratavat; A£S. vii.
8 . 2 .
8 RV. v. 29; A$S. vii. 7. 1; 99S. x. 4. 8.
8 RV. viii. 70. 5 and 6; vii 82. 18 and 19;
A9S. vii. 10. 8.
10 RV. x. 74. 6 (already oited in AB. iii 22) ;
A9S. v. 16. 21; 99 S. vii 20. 6.
11 RV. vii. 82. 22 and 28; see above AB. iv.
29.
18 RV. vi. 46. 9 and 10; A9S. vii 8.19; 99S.
x. 4. 10.
18 RV. x. 170; A9S. vii. 1.18.
1 RV. ii. 12; A9S. vii. 7.1; 99& x. 4. 11.
225]
[—v. 3
The Pr§thya Sadaha—Third Day
of Indra, he conquers the highest world who knows thus. ‘ That of Savitp
we chose ’ and ‘ To-day for us, O god Savitr 9 are the strophe and anti¬
strophe of the Vai$vadeva *; on the Rathantara day, on the third day, it is
a symbol of the third day. 1 That desirable greatness of Savitr the god 9
is (the hymn) to Savitr 8 * 10 ; greatness is the end; the third day is the end;
on the third day it is a symbol of the third day. ‘ With ghee sky and earth
enveloped 9 is (the hymn) to sky and ea 5 rth 4 ; in c Mixed with ghee, drop¬
ping ghee, ghee anointed 9 there is repetition and alliteration; on the
third day this is a symbol of the third day. 1 Bora without steed, without
reins, worthy of praise 9 is (the hymn) to the Rbhus 6 ; as containing (the
word) ‘ three’ on the third day in 1 The chariot of three wheels ’, it is a symbol
of the third day. 1 Those who from afar would assume kinship 9 is (the
hymn) to the All-gods 8 ; from afar is the end; the third day is the end ;
on the third day it is a symbol of the end. That is by Gaya; by it Gaya
Plata went to the dear abode of the All-gods; he conquered the highest
world ; he goes to the dear abode of the All-gods; he conquers the highest
world who knows thus. 1 To Vai^vanara, the praise, increasing holy order 9
is the beginning of the Agnimaruta 7 ; the praise is the end; the third day
is the end ; on the third day it is a symbol of the end. ‘ Pouring showers,
the Maruts, of daring might 9 is (the hymn) to the Maruts 8 with much to be
recited; what is much is the end; the third day is the end; on the third
day it is a symbol of the third day. 1 To J&tavedas let us pour the Soma ’
is the normal (verse) to J&tavedas. 0 1 Thou, O Agni, the first Angiras, the
Rsi ’ is (the hymn) to Jata * vedas 10 ; that with the same beginning on the third
day is a symbol of the third day. In * Thou 9 and ‘ Thou 9 he refers to the
several sets of three days, for continuity. With sets of three days, un¬
interrupted and continuous, they proceed who proceed knowing this. 11
v. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the
third day; verily this only is leftover,namely speech alone. 1 This one element
is three syllables; speech is one element, element is three syllables ; this is
the third set of three days, speech one, Go one, Dyo one. Therefore indeed
2 BY. y. 82.1-8 and 4-6; see also AB. iv. 80.
* BY. iv. 68.1-8; A^S. vii; 7. 2.
4 BY. vi. 70. 4-6 ; A$S. vii. 7. 2.
5 BY. iv. 86 ; A?S vii. 7. 2.
4 BY. x. 68 ; A£S. vii. 7. 2.
7 BY. iii. 2 ; A£S. vii. 7. 2.
8 BY. ii. 84 ; A$S. vii. 7. 2.
• BY. i. 99. 1; above AB. iv. 80; A(S. vii. 1.
14.
10 BY. i. 81; A9& vii. 7. 2.
29 [e o.». u]
11 ninrtia is clearly the alliteration produced
by repetitions of one vowel or consonant;
Sftyana shows this in his definition(though
he gives another) as svarcmfefendkfarandm
. • . Ovartanena where rfpfa—especially,
not * with adifference ’ asWeber (Bid. Stud
ix. 286, 286) thinks, a view which does
not suit BY. vi. 70.
1 Of. ?B. vi. 8. 1. 48.
v. 3—] The Soma Sacrifice [226
speech supports the fourth day. In that on the fourth day they utter the
sound o 2 , they extend this syllable, they make it to grow, they magnify 8 it,
to support the fourth day. The sound o is food; when the farmers run about
shouting, thus does food come into existence; in that on the fourth day they
say the sound o, verily thus they produce food; (it serves) for the produc¬
tion of food. Therefore the four days contain (the word) ‘ bom ’. ‘ With the
first four syllables should he say o’ they say; cattle are four-footed; (verily
it serves) to win cattle. * With three syllables should he say o * they say;
there are three threefold worlds ; (verily it serves) to conquer these worlds.
‘ With one syllable should he say o * used Langalayana Brahman MaudgaJya
to say; ' Speech has one syllable ; he says o in truth now who says o with
one syllable ’. With two syllables should he say o, for a support; man has
two supports, cattle four feet; verily thus he makes the sacrificer with two
supports to find support in fourfooted cattle. Therefore should he say o
with two syllables. At the beginning in the morning litany he says o; by
the mouth offspring eat food; at the beginning of proper food he places the
sacrificer. In the middle in the Ajya Qastra he says o ; in the middle food
quickens offspring; verily thus in the middle of proper food he places the
sacrificer. At the beginning 4 in the midday he says o; by the mouth
offspring eat food; verily thus at the beginning of proper food he places
the sacrificer. Thus on both sides he grasps the saying of o with the
pressings, to grasp proper food.
v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavinfa Stoma,
the Vairaja Saman, the Anustubh metre. With it according to the deity,
the Stoma, the Saman, the metre he prospers who knows thus. That which
has ‘ hither* and ‘ forward* is a symbol of the fourth day, for the fourth
day is the first day over again. That which contains (the word ) 9 yoke/,
(the word) ‘chariot*, (the word) ‘swift’, (the word) ‘drink*, (the fact) that the
deity is mentioned in the first Pada, that this world is referred to, that which
contains (the word) ‘ bom *, (the word) ‘ call ’, (the word) ‘ bright *, that which
is the symbol of speech, that which is by Vimada, that which is sounded,
that which has various metres, that which is deficient, redundant, that
which is connected with the Vairaja, that which is connected with the
9 The Nyfifikha is dealt with at length in
AfS. vii. 11. It is in the morning litany
to take place at the second syllable of
each half verse and consists in altering the
vowel of that syllable to 08 "OOOOO 08
ififtfifo 08'ooo, with accents on the
three protracted 0 sounds. In the Ajya
it is used in the third Padas, save in the
last verse, A£S. vii. 11. 8.
8 The monstrous pravibh&vayifanti was read
by S&yana whose explanation is prdbhut-
vam vibhvUvam v&kfarasya karium ichanit,
and it is kept in the Anand. ed.
4 See AQ8. vii. 11. 28. The NyOnkha is
appropriate to the fourth day. Cf. KB.
xxii. 7.
227 ]
The Prsthya Sadaha—Fourth Day [—v. 4
Anustuhh, the future, that which is a symbol of the first day; these are the
symbols of the fourth day. 4 With offerings for ourselves Agni * 1 is the
Ajya of the fourth day; it is by Vimada and is sounded 8 ; being of the seer
who is sounded, on the fourth day it is a symbol of the fourth day. It is
of eight verses in Pankti; the sacrifice is fivefold, cattle are fivefold;
(verily it serves) to win cattle. These are ten Jagatl verses; this set of
three days has the Jagati at the morning pressing; thereby is there a
symbol of the fourth day. They are fifteen Anustubhs, for the day is
connected with the Anustubh; thereby is there a symbol of the fourth day.
They are twenty Gayatri verses, for this day is a repeated introduction;
thereby is there a symbol of the fourth day. This hymn, unsung, unrecited,
unexhausted, is the sacrifice made manifest. In that this is the Ajya of the
fourth day, verily thus from the sacrifice they extend the sacrifice; verily
thus they revert again to speech for continuity. With sets of three days,
uninterrupted and continuous, they proceed who proceed knowing thus,
1 0 Vayu, for thee the pure hath been prepared ’, * Enjoy the fresh offerings ’,
1 0 Vayu, a hundred bay steeds ’, * With Indra, O Vayu, of these pressed
draughts ’, ‘ O wise one, those of good insight ’, * Hither to us with all aids ’.
* This for you I have sent forth ’, 4 Away the wicked foe \ and 4 O best of
mothers, O chief of streams ’, are the Praiiga 8 in Anustubhs; (the words)
1 hither ’, 4 forward ’, and ‘ pure 9 on the fourth day are symbols of the fourth
day. ‘Thee with the sacrifices we invoke 9 is the beginning 4 of the
Marutvatiya ; as regards ‘ we invoke 9 , this day is to be secured as it were;
thereby is there a symbol of the fourth day. ‘ This Soma juice hath been
pressed, O bright one 9 , ‘ O Indra, come nearer 9 , ‘ Let Brahmanaspati move
forward 9 ‘ Agni the leader 9 ‘ Thou, O Soma, with inspiration 9 ‘ They swell
the waters \ ‘ Forward to Indra, the great 9 are the continuation 6 (of the
Marutvatiya) being the same as that of the first day; on the fourth day
this is a symbol of the fourth day. ‘ Hear our call, O Indra, harm us not 9
is the hymn 6 ; as containing (the word) ‘ call 9 on the fourth day, it is a
symbol of the fourth day. r Indra with the Maruts, the bull, for joy 9 is the
1 RV. x. 21; A0S. yii. 11. 14, 17; 00S. x.
5. 2. For this day see KB. xxii. 6-9.
1 Doubtful in sense: S&yana connects, but no
doubt wrongly, with the Nyunkha, which
is indeed used in both x. 21 and 22 (see
below AB. v. 6), but also in the morning
Utany, which is not by the sage Vimada.
Possibly the reference is to the feet that
both hymns begin with rough sounds
(«nr rktibkih and kuha grata indra#). Weber
(/nd. Stud. ix. 286) renders ( the seer
distinguished by (Wohl-) Klangcom*
paring viribhita in oomm. on P&n. vii. 2.
18. Haug’s view is 1 contained in an
alliteration in it (vi vo made) *.
• RV. iv. 47.1; 48. 1, 6 ; 47. 2-4 ; ▼. 66.1-8;
vii. 24. 4-6; vi. 44. 4-6 ; 61. 18-16 ; ii.
41.1-8; A08. vii. 11. 22; 90S. x. 6. 4.
4 RV. viii. 68.10-12 ; A0S. vii. 11. 24 ; 008.
x. 6. 6.
• RV. viii. 2.1-8; 68.6,6; i. 40. 8, 4 ; iu. 20.
4 ; i. 91. 2; 64. 6; viii. 89. 8 ; i0S. vii.
2. 24; 00S. x. 6.6, 7; above AB. iv, 29.
• RV. ii. 11; A0S. vii. 11. 26; 008. x. 6. 8.
V. 4—]
The Soma Sacrifice
[228
hymn 7 ; as containing (the word) ‘ call' in * * Dread, giver of strength, let
ns call him ’ on the fourth day, it is a symbol of the fourth day. This is in
Trigtubh. With this (hymn), with its feet supported, he maintains the
pressing; verily thereby it leaves not its place. 'Him the cunning
I call ’ is the conclusion 9 ; as containing (the word) call on the fourth day
it is a symbol of the fourth day. These are G&yatri verses; the G&yatri
support the midday (pressing) of this set of three days; that metre
is a support in which a Nivid is inserted; therefore in the Gayatri verses he
inserts a Nivid, ‘Drink the Soma, O Indra, let it gladden thee’ and
‘ Hear the callof the much drinking stone’ are the Vairaja as Prasha 10 ; on the
Brhat day, the fourth day, it is a symbol of the fourth day. ‘ What he hath
conquered ’ is the normal inserted verse n . In ‘ Thee we invoke ’ he makes
to follow the basis 12 of the Brhat, for the day is connected with the Brhat in
place. ‘ Thou, O Indra, in the conflicts * is the Pragatha of the S&man 13 ;
as containing (the word) ‘ bora ’ in * slaying imprecation, cause of birth ’ on
the fourth day, it is a symbol of the fourth day. ‘This steed, god-
strengthened ’ is the normal T&rksya M (hymn).
v. 5 (xxi. 5). ‘ Where is Indra famed, in what to-day 1 ’ is the hymn 1 by
Yimada, which is sounded; being of the seer who is sounded, on the fourth
day it is a symbol of the fourth day. ‘ Of thee the roarer, the bull self¬
ruling ’ is the hymn 2 ; as containing (the word) ‘ bora * on the fourth day in
‘ Dread, deep, by birth, to the dread ’ it is a symbol of the fourth day. It
is a Tristubh; with it with its feet supported he maintains the pressing; 3
thereby it leaves not its place. ‘Him of you ever enduring ’ is the con¬
clusion. ‘Secured in all speech* (he says); this day is to be secured
as it were; thereby is there a symbol of the fourth day. They are
G&yatri verses; the Gayatri verses support the midday (pressing) of this
set of three days: that metre is a support in which a Nivid is inserted; there¬
fore in the Gayatri verses, he inserts a Nivid. ‘ Let each man of the god
that leadeth ’; ‘ That desirable of Savitr ’, and ‘ God of all, lord of the good ’
are the strophe and antistrophe of the Vaipvadeva 4 ; on the Bjrhat day, the
fourth day, it is a symbol of the fourth day. ‘ Let the god, Savitr, with
fair jewels come hither ’ is (the hymn) to Savitr 3 ; (the word).‘ hither ’ on the
fourth day is a symbol of the fourth day. ‘ Forward the sky and earth
• RV.iii.47; A9S.vii. 11. 26; 9?S. x. 5. 8.
• BV. iii. 47. 5.
• BY. viii. 76. 18; A$S. viU. 8. 2; 99 a x.
6 . 8 .
>• BV. vii. 22.1-8
99& x. 6. 9.
» BY. x. 74.6; see above AB. iv. 29.
» BV. vi. 46.1 and 2; aee AB. iv. 81.
and 4-«;'Ag& vii. 11.27;
>* BV. viU. 99. 6 ; A 9 S. vii. 8. 19.
14 BV. x. 178; A9& vii. 1.18.
1 BV. x. 22; ACS. vii. 11.28; 998. x. 6. 20.
• BV. iii. 46; A?S vii. 11. 28; 99& x. 6.80.
• RV.viU.92.7-9; A 9 S.VUL 8 . 2; 998 .x. 5.20.
4 BV. v. 60.1; Ui. 62. 10,11; v. 82. 7-9; see
above AB. iv. 89.
• BV. vU. 46; AgS. viU. 8. 4; 998. x. 6. 28.
229] The Pr§thya Sctdaha—Fourth Day [—v. 6
with sacrifices, with homage ’ is (the hymn) to sky and earth 6 ; (the word)
‘ forward ’ on the fourth day is a symbol of the fourth day. ‘ Forward to
the Bbhus like a messenger shall I speed my speech ’ is (the hymn) to
the Bbhus 7 ; (the words) ‘ forward ’ and ‘ Shall I speed my speech ’ are
symbols of the fourth day. ‘ Forward the pure, the divine, hymn ’ is (the
hymn) to the All-gods *; (the words) ‘ forward ’ and ‘ pure ’ on the fourth
day are symbols of the fourth day. These are in varied metres, there are
verses of two Fadas, there are verses of four Fadas; thereby is there a
symbol of the fourth day. * Let us enjoy the loving kindness of Vaiyvanara’
is the beginning of the Agnimaruta 9 ; as containing (the word) * bom ’ in
‘ Bom hence ’ on the fourth day it is a Bymbol of the fourth day. ‘ Who
are these heroes revealed, of one home ? ’ is (the hymn) to the Maruts 10 ; as
containing (the word) ‘ birth ’ in ‘ No man knoweth their place of birth
on the fourth day it is a symbol of the fourth day. These are in varied
metres; there are verses of two Padas, there are verses of four Padas;
thereby is there a symbol of the fourth day. ' To Jatavedas let us pour the
Soma’ is the normal (verse) to Jatavedas 11 . ‘Agni men with devotion
from the fire sticks ’ is (the hymn) to Jatavedas 12 ; as containing (the word)
‘ bom ’ in ‘ By movements of the hands have made to be bom ’ on the fourth
day it is a symbol of the fourth day. These are in different metres; there
are Viraj verses, there are Tristubh verses; thereby is there a symbol of
the fourth day.
ADHYAYA II
The Pr§thya f$addha (continued).
The Fifth and Sixth Days.
v. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma,
the Qakvara Saman, the Pankti metre. With it according to the deity,
the Stoma, the Saman, the metre, he prospers who knows thus. That
which has not (the words) ‘ hither ’ and ‘ forward that which has (the
word) ‘ stand ’, is a symbol of the fifth day, for the fifth day is a repetition
of the second day. That which contains (the word) *upright’, (the word)
' to *, (the word) * between ’, (the word) ‘ strong ’, (the word) * grow ’, (the
fact) that the deity is mentioned in the middle Pada, (the fact) that the
atmosphere is referred to, that which contains (the word), * milk ’, (the word)
• RV.vii.58; A^S. viii. 8. 4; £08. x. 5.28. >• BV.vU.68; AyS. viii, 8. 4; yy& x.6.84.
i RV. iv. 88; A£& mi. 8. 4; ypS. x. 6.88. u BY. i. 9». 1; l£S. viL 1.14.
• RV. vii. 84; AyS. viii. 8.4; yy8. x. 5. 28. « BV. vii. 1; Ays. viii. 8. 4; yy8. differs.
• RV. i. M: A 98 . viii. 8. 4; yys. differs.
v. 6—] The Soma Sacrifice [230
‘ udder (the word) ‘ cow ’, (the word) * dappled (the word) ‘ be drunk that
which is a symbol of cattle, that which has an addition,—for cattle are as
it were of varied size—that which is connected with the Jagati—for cattle
are connected with the Jagati—, that which is connected with the Bphat—
for cattle are connected with the Brh&t—, that which is connected with
the Pankti—for cattle are connected with the number five—, that which is
desirable—for cattle are desirable, that which contains (the word) ‘ obla¬
tion ’—for cattle are the oblation—, that which contains (the word) ‘ form ’
—for cattle are form—, that which is connected with the Qakvara, that
which is connected with the Pankti, the present tense, that which is a
symbol of the second day; these are symbols of the fifth day. ‘ This guest
of yours waking at dawn ’ is the Ajya 1 * 3 of the fifth day; it is in Jagati,
contains an addition, is a symbol of cattle and so on the fifth day it is a
symbol of the fifth day. ‘ Hither to us the sacrifice, touching the sky ’,
‘Hither to us, O Vayu, to the great rite’, ‘With the chariot of broad
radiance ‘ The many, sun-eyed * These morning offerings you’, * Drink the
pressed draught, rich in sap ’, * Each god for grace ’, and ‘ A great speech dost
thou sing ’ are the Praiiga * in Brhati ; on the fifth day it is a symbol of the
fifth day. ‘ When with the folk of the five peoples ’ is the beginning of the
Marutvatiya 9 ; (the word) ‘ of the five peoples ’ on the fifth day is a symbol
of the fifth day. ‘ Indra is the Soma drinker alone ’, ‘ O Indra, come near ’,
‘ Rise up, O Brahmanaspati, ‘ Agni the leader ’, * Thou, O Soma, with inspira¬
tion’, ‘They swell the waters’, and ‘Sing aloud to Indra’ are the continuation 4 ,
being the same as that of the second day; on the fifth day it is a symbol of
the fifth day. ‘ Thou art the helper of him who presseth, who plucketh the
grass ’ is the hymn 9 ; as containing (the word) ‘ be drunk ’, and being in the
Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth
day. ‘Thus in the Soma, in the drink’is the hymn 8 ; as containing (the word)
‘ be drunk ’ and being in the Pankti metre and of five Padas, on the fifth
day it is a symbol of the fifth day. ‘ O Indra, drink; for thee is it pressed
to be drunk ’ is the hymn 7 , containing (the word) ‘ be drunk ’ and in the
Tris^ubh metre; with it with its feet supported he maintains the pressing;
thereby it departs not from its abode. ‘O Indra witll the Maruts, O
bounteous one ’ is the conclusion 8 . It has neither (the word) ' hither' nor
1 BY. vi. 16; A?S. vii. 12 . 6 ; 99 s. x. 6 . 2 .
Cf. KB. xxiii. 1.
* RV.viii. 101.9,10;46.26; iv.46. 6 , 6 ,7;vii.
66 . 10 - 12 ; 74.1-8; vili. 8 .1-8; 27.18-16;
vii. 96.1-8; A 98 . vii. 12. 7; 99 s. x. 6 . 6 .
3 BY. viii. 68 . 7; I 9 S. viL 12.9; 99 S. x.6.8.
« BY. viii. 2. 4; 68 . 6 ; i. 40.1; ill. 20. 1; i.
91.2; 64. 6 ; viii. 89.1; A 98 . vii. 12. 9;
AB. iv. 29; 998. x. 6 .9 differs.
• BY. viii. 86 ; AGS. vii. 12. 9; 998 . x. 6 . 9.
• RV. i. 80; ACS. vii. 12 . 9; 998 . x. 6 . 9.
7 BY. vi. 40; A 98 vii. 12. 9 ; 99 S. differs.
• BV. viii. 76. 7-9; I 9 S. viii. 8 . 2; 99 S. x.
8 . 6 .
[—V. 8
231] The Pr§thya Sadaha — Fifth Day
(the word) ‘ forward ’; on the fifth day it is a symbol of the fifth day.
They are G&yatri verses; G&yatri verses support the midday (pressing) of
this set of three days; that metre is a support in which a Nivid is inserted;
therefore in the G&yatri verses he inserts a Nivid.
v. 7 (xxii. 2). Here they chant the Mah&n&mni verses 1 to the Q&kvara
S&man; on the Bathantara day, the fifth day, it is a Bymbol of the fifth
day. By them Indra fashioned himself as great; therefore are they called
Mah&n&mnis; moreover these worlds are the Mah&n&mnis and these are
great. Having created these worlds Prajapati had all power whatever
there is here. In that having created these worlds Praj&pati had all power
whatever there is here, therefore they become the Qakvari verses; that is
why the Qakvaris have the name (powerful). Beyond the boundary he
Created them; so that he created them beyond the boundary, they became
the Simas; that is why the Simas have their name. ‘ Of the sweet thus
diffused’, ‘To our pressed drink with the dappled steeds’, and ‘ Indra all made
grow ’ are the antistrophe *; as containing (the words)' strong ’, ‘ dappled ’
‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day.
‘ What he hath won ’ is the normal inserted verse *. In ‘ Towards thee,
O hero, we utter praise’ he makes to follow the basis 4 of the Rathantara;
for this day is connected with the Bathantara in place. ‘ Not then any of
thy worshippers ’ is the Prag&tha of the S&man; * as having an addition it is
on the fifth day a Bymbol of the fifth day. * This steed, god strengthened ’
is the normal T&rksya * (hymn).
v. 8 (xxii. 3). ‘ Thou hast furthered our prayer in the overcoming of
Vrtra’ is the hymn 1 ; asbeinginthePanktimetreandhavingfivePadasonthe
fifth day it is a symbol of the fifth day. ‘ Indra hath waxed for the drink ’ is
the hymn *; as containing (the word) ‘ be drunk ’ and as being in the Pankti
metre and having five Padas on the fifth day it is a symbol of the fifth day.
‘ Ever for all men are thy drinkings ’ is the hymn, 3 containing (the word)
‘ be drunk ’ and in Tristubh metre; with it with its feet supported he main¬
tains the pressing; thereby it departs not from its place. ‘ Him Indra we
strengthen ’ is the conclusion 4 ; as being a symbol of cattle in ' May he
become a strong bull’ on the fifth day it is a symbol of the fifth day.
1 Gp. above AB. iv. 4; KB. xziii. 2. The
mode of using the verses in the case of
the Pjstha Stotra being in the 9&fc yara
is given in A£& vii. 12.10-14 ; 9£S. x.
6 . 10-18.
* BY. L 84.10; viii. 98. 81; i. 111. 1; A$a
vii. 12.15. 99^. differs here and in the
rest.
’ BY. x. 74. 6; see AB. iv. 29.
« BY. vii. 82. 22, 28 ; see AB. iv. 29.
* RV. vii. 82. 1 and 2; vii. 8. 19.
< BV. x. 178; A 98 . vii. 1. 18.
> v. 8. BV. viii. 87; A£8. vii. 12. 16. Cf.
KB. xxiii. 8.
* BV. i.8.1; A$& vii. 18. 16.
* BV. vi. 86. 1; IgS. vii. 18. 16.
* BV. viii. 98. 7-9; A^S. viii. 8. 8 j Q9& x.
6 . 16.
V. 8—J
The Soma Sacrifice [282
These are G&yatri verses; Gayatrf verses support the midday (pressing) of
this set of three days; that metre is a support in which a Nivid is inserted;
therefore he inserts a Nivid in the G&yatri verses. ‘That of Savitr we
choose,’ and ‘ To-day for us, 0 god Savitp ’ are the strophe and antistrophe 5
of the Yaif vadeva; on the Rathantara day, the fifth day, it is a symbol of
the fifth day. ‘ Up the god Savitr of the home ’ is (the hymn) to Savitr 6 ;
in ‘ May he instigate much that is desirable to the generous one ’ the desir¬
able is a symbol of cattle; on the fifth day it is a symbol of the fifth day.
‘The great ones, sky and earth, here the oldest’ is (the hymn) to sky
and earth 7 * 9 ; in ‘ Roaring, the bull ’ there is a symbol of cattle; on the fifth
day it is a symbol of the fifth day. ‘To us Rbhus, Vibhvan, Vaja, Indra’ is (the
hymn) to the Rbhus *; cattle are Vaja (strength); as being a symbol of cattle
on the fifth day it is a symbol of the fifth day. ‘ I praise the man, of good
vows, with a new song ’ is (the hymn) to the All-gods *; as having an addi¬
tion and being a symbol of cattle on the fifth day it is a symbol of the fifth
day. ‘The swelling oblation, unaging, in the finding of light’ is the
beginning of the Agnim&ruta 10 ; as containing (the word) ‘ oblation ’ on the
fifth day it is a symbol of the fifth day. ‘Even to the wise let it be
a wondrous thing ’ is (the hymn) to the Maruts 11 ; as containing (the word)
‘ wonder’ on the fifth day it is a symbol of the fifth day. ‘To Jatavedas
let us pour the Soma ’ is the normal (verse) to Jatavedas. 12 ‘ Agni is the Hotr,
the householder, the king’ is (the hymn) to Jatavedas 13 ; as containing an
addition and being a symbol of cattle on the fifth day, it is a symbol of the
fifth day.
v. 9 (xxii. 4). The sixth day is a field of the gods; those who approach the
sixth day approach a field of the gods. ‘ The gods dwell not in one another’s
houses, nor a season in the house of a season ’ they say. Therefore in due
order the priests perform the sacrifice to the seasons, not handing them over
(to others). Thus they arrange in order the seasons according to the season,
and place in order communities. 1 They say ‘ No directions Bhould be given
with the Rtupraisas, nor should the vamt call be said with the Rtupraisas.
The Rtupraisas are speech; on the sixth day speech is made up.’ If they
6 RV. v. 82. 1-8 and 4-6; see AB. iv. SO.
6 RV. vl. 71. 4-6; A$S. viii. 8. 6 ; 998 . x. 6.
18.
1 RV. iv. 56. 1-4 ; A 98 . viii. 8. 6; 99 S. x. 6 .
18.
• RV. iv. 84; A 9 S. viii. 8. 6 ; 99 S. x. 6. 18.
9 RV. vi. 49 (v. 8 is specially referred to);
A 9 S. viii. 8, 6; ffS. x. 6. 18 differs.
10 RV. x. 88 ; A£S. viii. 8 . 6 ; ft!S. x. 6 . 19.
11 RV. i. 99. 1 ; A£S. vii. 1. 14.
18 RV. vi. 15. 18-16; AfS. viii. 8 . 6 ; £9& x.
6 . 19.
1 The point is that in this case the Adhvaryu
and the Yajam&na repeat their own
Yfijyfts and do not leave that function to
the Hotr as in the normal sacrifice to
the seasons. GB. xi. 10 and 11 follow
AB. v. 9-12. 4.
233]
The Pr$thya Sadaha—Sixth Day
[—v. 12
were to give directions with the Rtupraisas, if they were to say va§at with
the Rtupraisas, verily thus they would go to speech when made up, weary,
with galled shoulders, groaning under the yoke. But if they were not to
give directions with them, if they were not to say vasat with them, they
would depart from the norm of the sacrifice, from the, sacrifice, from breath,
from Prajapati, from cattle they would go away. Therefore directions
should be given only after that which contains a Rc, and the vasat call said
only after that which contains a Rc; then they do not go to speech when
made up, weary, with galled shoulders, groaning under the yoke, nor do
they depart from the norm of the sacrifice, nor from the sacrifice, breath,
Prajapati, cattle do they go away. 8
v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa 1
before the offering verses for the Prasthita libations; the metre of the Paru¬
cchepa (verses) is the mounting; by it Xndra mounted the seven worlds of
heaven; he mounts the seven worlds of heaven, who knows thus. They say
4 Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses)
of six Padas of the sixth, then why are (verses) of seven Padas recited on
the sixth day ? ’ By six Padas they make up the sixth day, cutting off as
it were the seventh day; that they keep grasping by the seventh Pada.
Verily thus they approach speech again, for continuity. With sets of three
days, uninterrupted and continuous, they proceed who proceed knowing thus.
v. 11 (xxii. 6). The gods and the Asuras were in conflict over these worlds.
The gods by the sixth day repelled the Asuras from these worlds; taking
all the wealth that was within reach, they cast 1 it into the sea. Following
up they rescued by this metre the wealth within reach; in that this Pada
is a repeated Pada, it is a hook to fasten on. He secures the wealth of him
who hates him, he repels him from all these worlds who knows thus.
v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastrm$a
Stoma, the Raivata Saman, the Atichandas metre. With it according to
the deity, the Stoma, the Saman, the metre, he prospers who knows thus.
That which has the same endings is a symbol of the sixth day, for the sixth
day is a repetition of the third day. That which contains (the word)
* Here the point is that the normal rule of
Praisa and Yfljy* in Praisa form with
vofog eall is to ho observed, subject to
the concluding of either with a Rc,
the verses being given by Sftyana as RV.
ii. 86 and 87. See A£& viii. 1. 6-8 who
prescribes Acid yakutf + Praisa + Rc + koiar
yqja for the Praisa and ye yqjdmaht
+ ySjji- + R° + t»ufo*[for the Y%jyJL CL
9?8. x. 7. 8. fgma must be interpreted in
30 [a.o.s. si]
the light of A 9 S. and not as 1 beginning
with a Rc.*
1 For them see A 98 . viii. 2. 2 and 4. The
verses are RV. i. 189. 1-11; 180. 2-10.
Cf. KB. xxiii. 4 and 5; 99& x. 7. 2.
See also VaiU xxxi. 27 ; GB. xi. 10.
1 v. 11. The passive praupyania is an odd use,
which, however, can hardly reasonably
be corrected.
v. 12—]
The Soma Sacrifice
[234
1 horse (the word) ‘ end that which is repeated, that which is alliterated,
that which contains (the word) ‘ stay that which contains (the word)
* surround ’, that which contains (the word) ‘ three that which is a symbol
of the end, (the fact) that the deity is mentioned in the last Pada, (the fact)
that yonder world is referred to, that which is connected with Parucchepa,
that which has seven Padas, the Nara^ansa, the Nabhanedistha, the
Raivata, the Atichandas metre, the past tense, that which is a symbol of
the third day; these are the symbols of the sixth day. ( He is born in the
ordinance of Manu ’ is the Ajya 1 of the sixth day; as being by Parucchepa,
in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of
the sixth day. ‘ Come to our strewn grass for enjoyment/ ‘ Let the chariot
with the steeds bear you hither for aid/ ( We have pressed with the stones;
O come ye *; 1 You pious men with praises, O A$vins/ ‘ Thou hast revealed
the mighty, 0 Indra/ ‘ 0 strong Indra/ ‘Be it so; let it be heard/
* Hearken to us, O Agni; thou art praised/ ‘ The eleven gods in the
sky/ and ‘She gave the impetuous one, canceller of debts’ are the
Praiiga 2 ; as being by Parucchepa, in Atichandas metre, and of
seven Padas, on the sixth day it is a symbol of the sixth day. ‘He
first of the great ’ is the beginning of the Marutvatlya 3 ; the great is the
end; the sixth day is the end; on the sixth day it is a symbol of the sixth
day. ‘ Three Soma draughts for Indra/ ‘ O Indra, come near/ ‘ Forward now
Brahmanaspati/ ‘ Agni the leader/ * Thou, O Soma, with inspiration/ ‘ They
swell the waters/ ‘ No one the chariot of Sudas ’ are the continuation 4 , being
the same as that of the third day; on the sixth day it is a symbol of the
sixth day. ‘ The chariot which thou, O Indra, for the winning of the offer¬
ing ’ is the hymn 6 ; as being by Parucchepa, in Atichandas metre, and of
seven Padas, on the sixth day it is a symbol of the sixth day. ‘ The strong
with the strong in one dwelling ’ is (the hymn 6 ) ; as having the same end¬
ings on the sixth day it is a symbol of the sixth day. ‘ O Indra with the
Maruts here drink the Soma ’ is the hymn 7 ; ‘ With them let him drink,
the destroyer of Vrtra’ (he says); the destroyer is the end; the sixth day
is the end; on the sixth day it is a symbol of the sixth day. It is in
1 RV. i. 128. C& KB. xxiii. 6 ; AfS. viii. 1 .
9; 99 s. x. 8 . 1 .
• BY. i. 186. 1-8; 4-6; 186. 4-6; 187.1-8;
189. 4-6; 188. 6 , 7 ; 189. 6 , 1, 7, 11; vi.
61. 1 - 8 ; A 9 S. viii. 1 . 12 .
8 RV. viii. 68 . 1-8: Sayana says that the
argument is either that mahdndm ends
the Pada or that a great thing has
nothing after it. Haug suggests that
mah&ntam as the strong base is the ex¬
planation ; but this is needless.
4 RV. viii.2. 7-9; 58.6and6; i. 40.6and6;
iii. 20. 4 ; i. 91. 2; 64. 6; viii. 82. 10;
A 9 S. viii. 1.14; see AB. v. 1.
8 RV. i. 127; A 9 S. viii. 1.14.
8 RV. i. 100: the refrain is ManUvdn no bhavatu
Indra Uti ; A 9 S. viii. 1.14.
7 RV. iii. 61. 7: v. 9 contains the citation.
It is noteworthy that this is not a hymn
in the Samhita, but begins at iii. 61. 7.
A. 9 S. viii. 1. 14 calls it tisrah ; 99®-
8 a trca . This use of sukta is not rare.
[—V. 18
236] The Pr§thya Sadaha—Sixth Day
Tris^ubh; with it with feet supported he maintains the pressing; thereby
it departs not from its place. ‘ This is he by whom this ’ is the conclusion 8 ;
‘ sky was won with the Maruts’ aid ’ (he says); won is the end; the sixth
day is the end; on the sixth day it is a symbol of the end. These are
G&yatri verses; Gayatri verses support the midday (pressing) of this set of
three days; that metre is a support, in which a Nivid is inserted;
therefore he inserts a Nivid in the G&yatri verses. ‘ Rich be ours in joint
carouse ’ and ‘ Rich the praise of the rich ’ are the Raivata as Prasha 9 ; on
the Brhat day, the sixth day, it is a symbol of the sixth day. ‘ What he
hath won ’ is the normal inserted verse. 10 In ‘ Thee we invoke ’ he makes to
follow the basis 11 of the Brhat, for this day is connected with the Brhat in
place. ‘ Indra for divine service ’ is the Prag&tha 18 of the Saman; as con¬
taining alliteration on the sixth day it is a symbol of the sixth day. * This
steed, god strengthened ’ is the normal Tarksya 13 (hymn).
v. 13 (xxii. 8). ‘ O Indra, come to us from afar ’ is the hymn 1 ; as being
by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth
day it is a symbol of the sixth day. ‘ The greatnesses of the great one 1 is
the hymn 2 ; as having the same endings on the sixth day it is a symbol of
the sixth day. ‘ Thou hast become the one lord of wealth ’ is the hymn 8 ;
‘Stand on thy dread chariot, O thou of impetuous manhood’ (he sayB);
standing is the end; the sixth day is the end; on the sixth day it is
a symbol of the end. It is in Tristubh; with it with feet supported he main¬
tains the pressing; thereby it departs not from its place. ‘ To our pressed
drank with the steeds ’ is the conclusion 4 ; as having the same endings on
the sixth day it is a symbol of the sixth day. These are Gayatri verses;
Gayatri verses support the midday (pressing) of this set of three days; that
metre is a support in which a Nivid is inserted; therefore he inserts
a Nivid in the Gayatri verses. ‘ To the god Savitr in the bowls’ is the
beginning of the Vai^vadeva 5 ; as being in the Atichandas metre, on
the sixth day it is a symbol of the sixth day. ‘ That desirable of Savitr ’
(he says 8 ); ‘ The evening hath come ’ is the antistrophe 7 ; what has gone is
the end ; the sixth day is the end; on the sixth day it is a symbol of the
* RV.x.66.4-6; A9a viii. 8.2; 99 S.X. 6 . 9.
* HV. i.80.18-15; viii. 2.18-15; A93.viii L16.
“ RY. x. 74. 6 ; see AB. It. 29.
u RY. vi. 46. 1 and 2; see AB. It. 81.
19 RV.viii. 8.6 and 6 ; AfS. vii. 8.19; ftS. x.
5.18 (fourth day: here, x. 8 . 8 , it differs).
“ RV. x. 178 ; A^S. vii. 1.18.
1 RV. i. 180 ; A 9 & viii. 1. 17; 99 a x. a 9.
Cf. KB. xxiii. 7. &
* RV. ii. 16; A 98 . viii. 1 .17; ££ 8 . x. a 9 .
9 RY. vi. 81. ▼. 6 is referred to; A^S. viii.
1. 17; 99S. x. 6. 16 (6th day: here it
differs).
* RY. viii. 9a 81-88; A 98 . viii. 8. 2; 99 a
x. a 9.
9 See above AB. i. 19 ; A9S. viii. 1 . la
9 RY. iii. 62. 10 and 11; these form the
strophe with the preceding verse; see
A9a viii. 1. 18; of. 99 a x. a 11-18.
7 Cited in A 9 S. viii. 1.18.
V. 13—]
[236
The Soma Sacrifice
end. * Up the god Savitr for instigation 9 is (the hymn) to Savitr •; 4 Forever
he hath stood,the bearer intent on his work * (he says); standing is the end;
the sixth day is the end; on the sixth day it is a symbol of the sixth day.
' Which is the first, which is the latter of these two ? 9 is (a hymn) to sky and
earth 9 ; as having the same endings on the sixth day it is a symbol of the sixth
day. ‘ Why hath the best, why hath the youngest come to us V and ‘ To our
sacrifice, O V&jas, O Rbhuksans 9 are (a hymn 10 ) to the Rbhus and one con¬
nected with Nara^ansa; as having (the word) ‘ three ’ on the sixth day it is
a symbol of the sixth day. ‘ This dread thing he of glad speech 9 and c Those
who through the sacrifice are endowed with the fee 9 are the Vaicjvadeva. 11
v. 14 (xxii. 9). He recites the Nabhanedistha 1 ; Nabh&nedistha Manava
when he was performing his studentship, his brothers deprived of any share
(in his father's property). Having returned he said to them 4 What have you
allotted to me ? 9 1 This judgement giver, the decider 9 they replied. There¬
fore now here the sons call the father 4 The judgement giver, the decider. 9 He
having gone to his father said ‘ O father, they have allotted thee to me. 9
To him said his father, 4 Do not care for that, O my boy. These Angirases
are performing a sacrificial session for the world of heaven; they fall into
confusion whenever they reach the sixth day ; make them recite these two
hymns on the sixth day; when they go to the world of heaven they will
bestow on thee the thousand which is the gift at the session. 9 1 Be it so 9 (he
said); he went to them (saying) ‘Accept the Manava, O wise ones 29 .
They replied to him, ‘ What dost thou desire when thou sayest this ? 9 ‘ Let
me reveal to you the sixth day, 9 he replied, 4 And when ye go to the heaven,
do you give me the thousand which is the gift at the session. 9 4 Be it so 9
(they said). Them he made to recite these two hymns on the sixth day;
' then indeed did they discern the sacrifice, the world of heaven. In that
he recites these two hymns on the sixth day, (it is) to discern the
sacrifice, to reveal the world of heaven. To him as they went to
heaven they said ‘This thousand is for thee, O Brahman. 9 As he was
gathering it together, a man in black garments, coming from the north,
said to him 4 Mine is this; mine is what is left on the place (of sacri¬
fice). 9 He said 4 To me have they given it. 9 He replied 4 Then let us
question thy father. 9 He went to his father, to him his father said 4 Did not
• RV. ii. 88 ; A?S. viii. 8.18 ; 99S. x. 8. 14.
• RV. i. 185 ; 99 S. x. 8. 14 ; A 9 & vii. 7. 8.
10 RV. i. 161. 1-18; iy. 87. 1-4 ; see A 9 S.
viii. 8. 6; 95®- x - 1- 14; nardfatisatn in
S&yana’s view means * in which heroes
are praised *, but cf. ZDMG. liv. 49-57.
» RV. x. 61 and 62. See AB. v. 14.
1 Cf. TS. iii. i. 9. 4. The two hymns RV. x.
61 and 62 are the N&bh&nedistha. Cf.
below AB. vi. 27 ; A9®. viii. 1. 20-24 ;
99S. x. 8. 14.
1 This is taken verbally from RV. x. 62, not
as suggested by Geldner vice versa ; see
Oldenberg, Ifrveda-Noten, ii. 269, whose
reconstruction of the legend is given,
ibid. ii. 261, 262.
237] The Story of Nabhanedistha [—v. 15
they give it to thee, 0 son ? ’ ‘ They did give it/ he replied, 1 2 but a man in
black garments came from the north upon me and (saying) “Mine is
this; mine is what is left on the place (of sacrifice) ” has taken it away/
To him said his father,‘ His it is, 0 my boy ; but he will give it to thee/
Returning he said 1 Thine is this, O blessed one, so my father tells me \
He replied * I give it to thee who hast spoken the truth/ Therefore by one
who knows thus should truth alone be spoken. The Nabhanedistha is
a speech to win a thousand; a thousand comes to him, with the sixth day
he discerns the world of heaven, who knows thus.
v. 15 (xxii. 10). These they call accompaniments; the Nabhanedistha,
the Valakhilya, 1 the Vrsakapi,* and the Evayamarut 3 (hymns). Them he
should recite together. Whichever of them he should omit, that of the
sacrificer he would omit. If the Nabhanedistha, he would omit his seed; of
the Valakhilyas he would omit his breaths; if the Vrsakapi, he would omit
his body; of the Evayamarut, he would remove him from support, both
divine and human. With the Nabhanedistha he poured seed; that he dis¬
criminated by the Valakhilyas; with (the hymn of) Suklrti Kaksivata 4 * he
made (it) leave the womb (saying) ‘ That we may rejoice in thy broad pro¬
tection, O Indra/ Therefore the embryo, being larger, yet does not harm
the womb which is smaller; for it is made proper by the holy power. By
means of the Evayamarut he produces motion; by it set in motion all
whatever there is here moves. ‘ The dark day and the bright day 9 is the
beginning of the Agnimaruta 6 ; in * day and day' is there repetition and
alliteration; on the sixth day it is a symbol of the sixth day. * Of the
sweet juice, the Marut name, O holy ones * is (the hymn) to the Maruts 6
wherein is much to be uttered; much is the end; the sixth day is the
end; on the sixth day it is a symbol of the end. € To Jatavedas let us pour
the Soma * is the normal (verse) to Jatavedas. 7 * He bom of old with
strength * is (the hymn) to Jatavedas 8 ; as having the same endings on the
sixth day it is a symbol of the sixth day. ‘They supported/ ‘They
supported/ he recites; he fears the slipping down of the end. Just as a man
ties the end, twining it again and again intertwining it, or as one sticks in
a peg at the end to keep (a skin) taut, so is it in that he recites ‘ They sup¬
ported ', ‘ They supported *, for continuity. With sets of three days, un- %
interrupted and continuous, they proceed, who proceed knowing thus. 9
1 RV. viii. 49-59. See below AB. vi. 28.
2 RV. x. 86. See below AB. vi. 29.
• RV. v. 87. See below AB. vi. 80 and 81.
4 RV. x. 181. See below AB. vi. 29.
• RV. vi. 9. 1-8; A$S. viii. 8. 9 ; 9£S. x. 8.
15 which differs for the rest.
• RV. vii. 57; A$S. viii. 8. 9.
7 RV. i. 99. 1; A£S. vii. 1. 14.
8 RV. i. 96: dhdrayan is the refrain in d of
eaoh verse; A. 9 S. viii. 8. 9; wrongly
attributed in the Vedie Concordance,
* This ohapter appears to require the Hotr
himself to perform all these recitations
contrary to the view in vi that the
v. 16—]
The Soma Sacrifice
[238
ADHYAYA in
The Chandomas.
v. 16 (xxiii. 1). That which has (the words) ‘ hither ’ and ‘forward’ is
a symbol of the seventh day, for the seventh day is a repetition of the first
day. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the
word) ‘swift’, (the word) ‘drink’, (the fact), that the deity is mentioned
in the first Pada, (the fact) that this world is referred to, that which contains
(the word) ‘ bom ’, that which has no express mention (of the deity), the
fnture tense, that which is a symbol of the first day; these are the symbols
of the seventh day. ‘ From the ocean the aroma of sweetness hath arisen ’
is the Ajya 1 of the seventh day; as not containing any express mention of
the deity, on the seventh day it is a symbol of the seventh day. The ocean
is speech; speech wastes not away, the ocean wastes not away. In that
this is the Ajya of the seventh day, verily thus from the sacrifice they
extend the sacrifice; verily thus they again approach speech for continuity.
With sets of three days, uninterrupted and continuous, they proceed who
proceed knowing thus. The Stomas are obtained, the metres are obtained
on the seventh day. Just as they smear with butter again the portions cut
off to refresh them, so here they perform again the Stomas and the metres
to refresh them, in that this is the Ajya of the seventh day. It is in
Tristubh; this set of three days has the Tristubh at the morning pressing.
‘ O Vayu, drinker of the pure, come hither to us,’ * With which thou dost
come forward to the bounteous one,’ ‘ To our sacrifice hither with hundreds
of steeds,’ ‘ The lively presser at the sacrifices hath arisen forward,’ ‘ The
draughts delighting Indra,’ ‘ Thy hundred steeds, thy thousand,’ ‘ When
forward, O Mitra and Varuna, for you they struggle,* ‘ Hither, O Nasatyas,
with chariot rich in cattle,’ ‘ Come hither to us, O god, O impetuous one,’
‘ Forward to you in the sacrifices the pious have sung,’ and ‘ Forward she
hasteneth with her nourishing stream’ are the Prauga. 8 (The words)
‘ hither ’ and ‘ forward ’ on the seventh day are symbols of the seventh day.
It is in Tristubh; this set of three days has the Tristubh at the morning
pressing. ‘ Thee like a car for aid,’ ‘ This Soma juice hath been pressed,
V&lakhily&s, the Vrs&kapi and the Evayft- which differs considerably; see KB.
marut fell normally to the Hotrakas. xxvi. 7, 8; xvi. 6 ; A£S. xxi. & 11,
See however vi. 21, whence puts seems 12.
to have a looser sense than merely recite * BY. vii. 22.1,8, 5,2,4; 91.6; vi. 67.9-11;
as it covers fatUayOni. vii. 72. 1-8; 80. 1-8; 48. 1-8; 99. 1-8;
* RV. ir. 69; A£8. viii. 9. 2; cf. QQS. x. 9 Ag& viil. 9. 2.
239]
The Chandomas
[—v. 16
O bright one/ ‘ 0 Indra come near/ ‘ Let Brahmanaspati move forward/
‘Agni, the leader/ ‘Thou, O Soma, with inspiration/ ‘They swell the
waters/ and ‘ Forward to Indra, the great ’ are the continuation, 3 being the
same as that of the first day; on the seventh day it is a symbol of the
seventh day. ‘ With what array, of one age, of one home ’ is the hymn; 4
as containing (the word) 1 born ’ in ‘ Neither he that is being bora nor he
that is bom shall attain ’ on the seventh day it is a symbol of the seventh
day. It is the ‘ With what array (hymn); the ‘ With what array 9 hymn is
one producing agreement and continuing (life). By it Indra and Agastya
and the Maruts came to agreement; thus, in that he recites the ‘ With that
array’ (hymn), (it serves) to produce agreement. It is also life-giving;
therefore for him who is dear to him he should perform the ‘ With what
array ’ hymn. It is in Tris^ubh; with it with feet supported he maintains
the pressing; thereby it departs not from its place. ‘ That ram that winneth
the light I glorify ’ is the hymn; 6 as containing (the word) ‘ chariot ’ in
‘ Like a strong steed the chariot hastening at the call ' on the seventh day
it is a symbol of the seventh day, It is in Jagatl; Jagati verses support
the midday (pressing) of this set of three days; that metre is a support in
which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses.
Pairing hymns are recited, in Tristubh and Jagati; cattle are a pairing;
the Chandomas are cattle; (they serve) to win cattle. ‘ Thee we invoke ’,
and ‘Do thou come to the worshipper’, are the Brhat as Frstha 0 on the
seventh day; that is what belongs to the sixth day; the Rathantara is the
Vairupa, the Brhat the Vairaja; the Rathantara the Qakvara, the Brhat
the Raivata; in that there is the Brhat as Prstha, verily thus with the
Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to
be the Rathantara, there would be a cleavage (of the Stomas). Therefore
the Brhat only is to be used. ‘ What he hath won ’ is the normal inserted
verse. 7 In * Towards thee, O hero, we utter praise ’ he makes to follow the
basis of the Rathantara, 8 for this day is connected with the Rathantara in
place. 1 Drink of the pressed draught rich in sap ’ is the Pragatha 9 of the
Saman; as containing (the word) ‘ drink ’ on the seventh day it is a symbol
of the seventh day. * This steed, god strengthened ’ is the normal Tarksya 10
(hymn).
8 BY. Ylii. 68. 1-8; 2. 1-8; 68. 5, 6; i. 40. 8,
4; iii. 20. 4; i. 91. 2; 64. 6 ; viii. 89. 3;
see AB. iv. 29.
* RV. i. 165: v. 9 is cited ; A£S. yUi. 6. 6;
95S. x. 9. 11. For the legend of. Sieg,
SagmsUtfe des figveda, pp. 115 seq.; ▼.
Sehroeder, Mystorium und Mimus , pp. 91
seq., 102 seq.; Hertel, VOJ. xviii. 158;
Oldenberg, tfgveda-Nolen , i. 170.
8 RV. i. 52; A?S. viii. 6. 6 ; £$S. x. 9. 12.
6 RV. vi. 46. 1, 2; viii. 61. 7, 8; see AB. iv.
81.
7 RV. x. 74.6; see AB. iv. 29.
8 RV. vii. 82. 22, 28; see AB. iv. 29.
9 RV. vii. 8. 1, 2; see AB. iv. 29.
48 RV. x. 178 ; AfS. vii. 1.18.
V. 17 —]
The Soma Sac rifice
[240
v. 17 (xxiii. 2). ‘ I shall proclaim the mighty deeds of Indra' is the hymn; 1
the word‘ forward ’ (in ‘ proclaim ’) on the seventh day is a symbol of the
seventh day. It is in Tri^ubh; with it with feet supported he maintains
the pressing; thereby it departs not from its place. ‘Towards the ram,
much invoked, worthy of praise ’ is the hymn; * ‘ towards ’ is equivalent to
‘ forward ’; on the seventh day it is a symbol of the seventh day. It is in
Jagati; Jagati verses support the midday (pressing) of the set of three
days; that metre is a support in which a Nivid is inserted; therefore he
inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh
and in Jagati; cattle are a pairing, the Chandomas cattle; (they serve) to
win cattle. ‘ That of Savitr we choose,’ and ‘ To-day, for us, O god Savitr' are
the strophe and antistrophe of the Va^vadeva ;• on the Rathantara day,
the seventh day, it is a symbol of the seventh day. ‘Towards thee, O god
Savitr’ is (the triplet) to Savitr. 4 ‘Towards’ is equivalent to ‘forward’;
on the seventh day it is a symbol of the seventh day. ‘Let them come
forward with weal for the sacrifice’ is (the triplet) to sky And earth; 4
* forward ’ on the seventh day is a symbol of the seventh day. ‘ This to
the race divine’ is (the triplet) to the Rbhus;* as containing (the word)
‘ born ’ on the seventh day it is a symbol of the seventh day. He recites
(the verses) of two Padas, 7 ‘ Come hither with thy beauty ’; man has two
feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win
cattle; in that he recites (verses) of two Padas, verily thus he makes the
sacrificer with two feet find support in four-footed cattle. ‘ Hither to our
service, the songs, O Agni ’ is the (hymn) to the All-gods; 8 ‘ hither ’ on the
seventh day is a symbol of the seventh day. These are Gayatri verses;
this set of three days has the Gayatri at the third pressing. ‘ Vai^vanara
hath produced ’ is the beginning of the Agnimaruta; * as having (the word)
‘ bora ’ on the seventh day it is a symbol of the seventh day. ‘ Forward to
you, the Tristubh, food ’ is (the hymn) to the Maruts; 10 • forward ’ on the
seventh day is a symbol of the seventh day. ‘ To J&tavedas let us pour the
Soma ’ is the normal (verse) to Jatavedas. 11 ‘ Your envoy, with all know¬
ledge ’ is (the hymn) to J&tavedas; 12 as not having the deity mentioned on
the seventh day it is a symbol of the seventh day. These are Gayatri
verses; this set of three days has the G&yatrl at the third pressing.
1 BY. i. 82; A£& viii. 6. 12; not in 99 S.
Ct KB. xxvi. 9,10.
* BY. i. 61; A$S. viii. 6.12; $£8. x. 9. 18,
> BY. v. 82.1-8; 4-6; see AB. iv. 29.
* BY. i. 24. 8-6; A£& viii. 9. 6.
» BY. iL 91. 19-21; £ 98 . viii. 9. 6; 99 S. x.
9.16.
* BY.i.20.1-8; £$8.viii.9.6; 9£S.x.9.16.
’ BY. x. 172; £ 98 . viii. 9. 6; 99 a x. 9.16.
• BY. i. 14; £ 98 . viii. 9. 6 .
> See £ 93 . U. 16. 2; £ 98 . viii. 9. 7. Cf.
998. x. 9.17 ; 10. 8 .
18 BY.viii. 7; £CS. vUi. 9. 7; 998 . x. 9. 17.
11 BY. i. 99. 1 ; A 98 . vU. 1. 14.
» BY. iv. 8 ; I 9 & viii. 9. 7.
241 ]
The Chandomas—Eighth Day [ —v. is
v. 18 (xxiii. 8). That 1 2 which has not (the words) ‘ hither ’ and ‘ forward
that which has (the word) ‘ stand’, is the symbol of the eighth day, for the
eighth day is a repetition of the second day. That which contains (the
word) * upright ’, (the word) ‘ to ’, (the word) * between (the word) ‘ strong
(the word) ‘ grow (the fact) that the deity is mentioned in the middle Pada,
(the fact) that the atmosphere is referred to, that which has Agni twice,
that which contains (the word) ‘great’, that which contains a double
invocation, that which contains (the word) ‘ again ’, the present tense, that
which is a symbol of the second day; these are the symbols of the eighth
day. ‘ Agni for yon the god in onion with the flames ’ is the Ajya 8 of the
eighth day; as containing Agni twice, on the eighth day it is a symbol of
the eighth day. It is in Tristubh; this set of three days has the Tristubh
at the morning pressing. 'Were not they who were made great with
homage ?,’ ‘ Those rich of food, wealth gathering, the wise one,’ ‘ The dawns
with fair days, spotless have dawned,'' Guardians infallible, eager envoys,’
‘ So far as the power of the body, so far as the might,’ ‘ To you two at the
rising of the sun with hymns,’ ‘ The cow milking the desire of the ancient
one,’ ‘To our prayers come, O Indra, knowing,’ ‘Agni, upright, hath
established the favour of the bright one’ and ‘May Sarasvati for us
rejoicing’ are the Praiiga; 3 as containing (the words) ‘ to’, ‘ between’, an
invocation of two deities and ‘ upright ’ on the eighth day it is a symbol of
the eighth day. It is in Tristubh; this set of three days has the Tristubh
metre at the morning pressing. ‘ Lord of every man,’ ‘ Indra is the Soma
drinker only,’ ‘ O Indra, come near,’ * Rise up, O Brahmanaspati,’ * Agni, the
leader/ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and
‘ Sing aloud to Indra ’ are the continuation 4 * * being the same as that of the
second day; on the eighth day it is a symbol of the eighth day. ‘ I praise
great Indra in whom all ’ is the hymn; 8 as containing (the word) ‘ great ’
on the eighth day it is a symbol of the eighth day. ‘ Even from great,
O Indra, these that approach’ is the hymn;* as containing (the word)
‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Drink the
Soma, towards which, O dread one, thou hast penetrated ’ is the hymn; 7 as
containing (the word) ‘ great ’, in ‘ The cattle stall, being greatly lauded,
O Indra ’ on the eighth day, it is a symbol of the eighth day. ‘ Great is
1 For the eighth or second Ch&ndoma see
KB. zm 11-18.
2 BY. vii. 8 ; A$S. viii. 10. 1; x. 8. 1.
It differs in detail throughout.
* BY. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65.
1-8; iii. 58. 1-8; vii. 28. 1-8; 89. 1-8;
95. 4-6; A$S.viii. 10. 1.
31 [«o.». m]
4 RV. Tiii. 68 . 6 ; 2. 4 ; 88. 6, 6; i. 40. 1, 2;
iii. 20. 4; i. 41. 2; 64. 6 ; Tiii. 87. 1
and 2.
8 BV. iii. 19; A£S. Tiii. 7. 22.
• RV. i. 168; A$S. Tiii. 7. 22.
7 RV. Ti. 17; A$S. Tiii. 7. 22.
[242
v. 18—] The Soma Sacrifice
Indra, man-like, spreading over mortals’ is the hymn; 8 as containing (the
word) ‘great* on the eighth day it is a symbol of the eighth day. It is in
Tristubh; with it with feet supported he maintains the pressing; thereby
it departs not from its place. 1 Him sky and earth of one mind ’ is the
hymn ; 9 as containing (the word) 1 great ’ in ‘ When he went displaying his
greatness, his power * on the eighth day it is a symbol of the eighth day. It
is in Jagatl; Jagati verses support the midday (pressing) of this set of three
days; that metre is a support in which a Nivid is inserted; therefore he
inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh
and Jagati; cattle are a pairing, the Chandomas are cattle; (verily they
serve) to win cattle. Hymns containing (the word) ‘great* are recited;
the atmosphere is great; (verily they serve) to obtain the atmosphere.
Five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold;
cattle are fivefold; the Chandomas are cattle; (verily they serve) to win
cattle. ‘ Towards thee, O hero, we utter praise * and 4 Towards thee for the
first drink’ are the Rathantara as Prsfcha 10 on the eighth day. ‘ What he hath
won * is the normal inserted verse. 11 In ‘ Thee we invoke * he makes to follow
the basis 18 of the Brhat, for this day is connected with the Brhat in place.
‘ Both may he hear for us* is the Pragatha of the Saman; 13 ‘that which is
lasting and that which was yesterday * (he means); on the Brhat day, the
eighth day, it is a symbol of the eighth day. ‘ This steed, god strengthened ’
is the normal Tarksya 14 (hymn).
v. 19 (xxiii. 4). ‘ Many not of old to him ’ is the hymn; 1 as containing
(the word) 1 great * in 4 To the great, the hero, impetuous, eager ’ on the eighth
day it is a symbol of the eighth day. 4 This fame for thee, O bounteous
one, though thy greatness ’ is the hymn; 8 as containing (the word) ‘great *
on the eighth day it is the symbol of the eighth day. 4 Thou art great,
O Indra, who by thy might* is the hymn; 3 as containing (the word)
‘great* on the eighth day it is a symbol of the eighth day. ‘Thou art
great, O Indra; to thee the earth * is the hymn; 4 as containing (the word)
‘great* on the eighth day it is a symbol of the eighth day. It is in
Tristubh; with it with feet supported he maintains the pressing; thereby it
departs not from its place. 4 Though the width of the sky is outspread * is
the hymn; 5 as containing (the word) ‘great* in ‘Not Indra in greatness’
• BY. vi. 19; A£S. vii. 9. 22. 14 RY. x. 178; A£S. Yii. 1. 18.
• BY. x. 118; A£S. vii. 9. 22; it precede* * BY. vi. 82; A£& viii. 7. 28; ££8. x. 10. 6.
there BY. vi. 19. Cf. KB. xxiii. 12, 18w
*• RV. vii. 88. 22, 28; viii. 8. 7,8; see AB. * RV. x. 54; A£S. vui. 7.28; ££8. x, 10. 6.
iv. 29. 8 RV. i. 08; A£& viii. 7. 28; ££S. x. 10. 6.
11 RV. x. 74. 6; see AB. iv. 29. 4 RV. iv. 17; A£S. viii. 7. 28 ; ££S. x. 10. 6.
18 RY. vi. 46. 1 and 2 ; see AB. iv. 81. • RV. i. 55; A£S. viii. 7. 28 : it precedes
18 RY. viii. 61. 1 and 2; see AB. iv. 81. RY. iv. 17 there ; not in ££8.
243]
The Chandomas — Eighth Day [v, 19
on the eighth day it is a symbol of the eighth day*. It is in Jagati;
Jagati verses support the midday (pressing) of this set of three days; that
metre is a support in which a Nivid is inserted; therefore he inserts a Nivid
in the Jagati verses. Pairing hymns are recited, in Tris^ubh and in Jagati;
cattle are a pairing, the Chandomas cattle; (verily they serve) to win cattle.
Hymns containing (the word) ‘ great 9 are recited; the atmosphere is great;
(verily they serve) to obtain the atmosphere. Two sets of five hymns are
recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are
fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They
are separate, five in one set, five in the other; they make up ten; the Viraj
is a set of ten; the Viraj is food; cattle are food, the Chandomas cattle;
(verily they serve) to win cattle. ‘ Let each man of the god that leadeth,’
‘ That desirable of Savitr 9 and ‘ God of all, lord of the good * are the strophe
and antistrophe of the Vaigvadeva.® On the Brhat day, the eighth day, it
is a symbol of the eighth day. 1 The golden-handed to aid ’ is (the triplet)
to Savitr 7 ; as containing (the word) 4 upright ’ on the eighth day it is
a symbol of the eighth day. ‘ May the two great ones, sky and earth, for
us ’ is (the triplet) to sky and earth; 8 as containing (the word) ( great 9 on
the eighth day it is a symbol of the eighth day. ‘ Youthful the parents
again ’ is (the triplet) to the Rbhus; 9 as containing (the word) ‘ again ’ on
the eighth day it is a symbol of the eighth day. He recites (verses) of two
Padas, 10 4 These worlds let us subject ’; man has two feet, cattle four feet;
the Chandomas are cattle; (verily they serve) to win cattle. In that he
recites (verses) of two Padas, verily thus he makes the sacrificer with two
feet to find support among four-footed cattle. ‘The great aid of the gods’
is (the hymn) to the All-gods; 11 as containing (the word) 1 great 9 on the
eighth day it is a symbol of the eighth day. These are Gayatri verses;
this set of three days has the Gayatri at the third pressing. ‘ The righteous,
belonging to all men 9 is the beginning of the Agnimaruta; 19 as containing
(the word) ‘ great 9 in * Agni, of all men, the great 9 on the eighth day it is a
symbol of the eighth day. ‘ The sporting troop of the Maruts 9 is (the hymn)
to the Maruts; 13 as containing (the word) * grow 9 in ‘ With the taste of the
sap it grew great 9 on the eighth day it is a symbol of the eighth day. ( To
Jatavedas let us pour the Soma 9 is the normal (verse) to Jatavedas. 14
- RV. v. 60.1; 82.7, 8; see AB. iv. 82. 10 RV.x. 157; <?gS. x. 10. 7; Af& viii. 7. 24.
7 RV. i. 22. 6-7; A£S. viii. 10. 2; ggS. x. 11 RV. yiii. 88; A?S. viii. 10. 2; S. x.
10. 7. 10. 7.
« RV. i. 22. 18-15; A$& viii. 10. 2; $$8. x. » In AgS. viii. 10. 8 ; $$8. x. 10. 8.
10. 7. » RV. i. 87; A$a viii. 10. 8.
• RV. i. 20. 4-8 ; A$S. viii. 10. 2 ; $$8. x. RV. i. 92.1; A$S. vii. 1. 14.
10. 7.
[244
v. 19 —] The Soma Sacrifice
*0 Agni, be kind; thou art great’ is (the hymn) to Jatavedas; 15 as
containing (the word) 1 great ’ on the eighth day it is a symbol of the eighth
day. These are Gayatri verses; this set of three days has the Gayatri
metre at the third pressing.
ADHYAYA IV
The Chandomas (continued).
v. 20 (xxiv. 1). That 1 which has the same endings is a symbol of the
ninth day ; for the ninth day is a repetition of the third day. That which
contains (the word) ‘ horse ’, (the word) * end that which is repeated, that
which is alliterated, that which contains (the word) 4 stay (the word) 1 sur¬
pass (the word) ‘ three ’, that which is a symbol of the end, (the fact) that
the deity is mentioned in the last Pada, (the fact) that yonder world is
referred to, that which contains (the word) 4 pure \ (the word) 4 true ’, (the
word) 4 dwell ’, (the word) 4 gone *, (the word) 4 dwelling ’, the past tense, that
which is a symbol of the third day; these are the symbols of the ninth day.
4 We have gone with great praise to the youngest ’, is the Ajya 2 of the ninth
day; as containing (the word) 4 gone ’ on the ninth day it is a symbol of the
ninth day. It is in Tristubh; this set of three days has the Tristubh
metre at the morning pressing. ‘Forward to thee the pure are offered
boldly ’, 4 They perceiving with true mind ’, 4 Dwelling in the sky, from the
atmosphere, on the earth *, 4 Come hither to us with all boons, O Ayvins ’,
4 The Soma, O Indra, is pressed for thee ’, 4 The Brahmans, the Angirases, will
attain 4 Sarasvatl pious men invoke ’, 4 Hither to us from the sky, from
the great mountain’ and 4 0 Sarasvatl lead us to prosperity* are the Praiiga 3 ;
as containing (the words) 4 pure 4 true *, 4 dwell ’, 4 gone and 4 house
on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set
of three days has the Tristubh metre at the morning pressing. 4 Him for
great gain’, 4 Three Soma draughts for Indra’, 4 0 Indra, come near’
4 Forward now Brahmanaspati ’, 4 Agni, the leader ’, 4 Thou, O Soma, with
inspiration ’, 4 They swell the waters ’, and 4 No one the chariot of Sudas ’
are the continuation 4 , being the same as that of the third day; on the ninth
day it is a symbol of the ninth day. 4 Let Indra drink whose Soma, hail! ’
» RV. iv. 9 5 A£S. viii. 10. 8. 42. 1-8 ; x. 17. 7-9; v. 48. 11-18; vi. 61.
1 For the ninth day see KB. xxvi. 14-17. 14-16 ; A£S. viii. 11. 1; 99 s * x * H. 4,6.
• RV. vii. 12 ; A9& viii. 11. 1; 99S. x. 11.1 4 RV. viii. 68 7-9; 2. 7-9; 58. 6, 6; i. 40. 6,
with variants throughout 6; iii. 20. 4 ; i. 91. 2; 64. 6 ; vii. 82. 10.
8 RV. vii. 90. 1, 6 ; 64. 1; 70. 1-8 ; 29. 1-8; See AB. v. 1.
[—V. 21
245] The Chandomas — Ninth Day
is the hymn 6 ; the call of Hail! is the end; the ninth day is the end ; on
the ninth day it is a symbol of the end. ‘ Let him say the Saman, spring¬
ing forth as of a bird ’ is the hymn 6 ; (containing) ‘ Let us sing that which
becometh heavenlike ’; the heaven is the end; the ninth day is the end ;
on the ninth day it is a symbol of the ninth day. 4 Stand on the steeds
being yoked to the chariot ’ is the hymn 7 ; standing is the end; the ninth
day is the end; on the ninth day it is a symbol of the ninth day. ‘ Those
of many a poet ’ is the hymn 8 , (containing) ‘ The hymns him that standeth
on the chariot ’; standing is the end; the ninth day is the end; on the
ninth day it is a symbol of the ninth day. That is in Tris^ubh ; with it
with its feet supported he maintains the pressing; thereby it departs not
from its place. ‘ Sing ye forth to the glad one the song rich in food ’ is the
hymn 9 ; as having the same endings on the ninth day it is a symbol of the
ninth day. It is in Jagati; Jagatl verses support the midday (pressing) of
this set of three days; that metre is a support in which a Nivid is inserted ;
therefore he inserts a Nivid in the Jagati verses. Fairing hymns are recited,
in Tristubh and in Jagati; cattle are a pairing; the Chandomas are cattle;
(verily they serve) to win cattle. Five hymns are recited; the Pankti has
five Padas; the sacrifice is fivefold ; cattle are fivefold; the Chandomas are
cattle; (verily they serve) to win cattle. ‘ Thee we invoke ’ and 4 Do thou
come to the worshipper ’ are the Brhat as Prstha 10 on the ninth day. ‘ What
he hath won ’ is the normal inserted verse. 11 In ‘ Towards thee, O hero, we
utter praise * he makes to follow the basis 12 of the Rathantara, for this day
is connected with the Rathantara in place. 4 O Indr a, threefold protection 1
is the Pragatha of the Saman 18 ; as containing (the word) 4 three * on the
ninth day it is a symbol of the ninth day. * This steed, god strengthened ’
is the normal Tarksya 14 (hymn).
v. 21 (xxiv. 2). 4 In thee from of old the songs have gone together,
O Indra J is the hymn 1 ; as containing (the word) 4 gone * on the ninth day it
is a symbol of the ninth day. 4 When shall our prayers dwell in the chariot *
is the hymn *; as containing (the word) 4 dwell * it is a symbol of the end;
having gone to the end he dwells as it were; on the ninth day it is a
symbol of the ninth day. 4 May the true one come hither, the generous, he
of the Soma lees ’ is the hymn 3 ; as containing (the word) 4 true * on the
8 RV. iii. 60; A£S. viii. 7. 28. 11 RV. x. 74. 6 ; see AB. iv. 29.
• RV. i. 178; A^S. viii. 7. 28 ; 99S. x. 11. 6. 11 RV. vii. 82. 22 and 28 ; see AB. iv. 29.
7 RV. iii. 86 ; A$8. viii. 7. 28 ; 99S. x. 11. 6. 13 RV. vi. 46. 9 and 10 ; see AB. v. 1.
3 RV. vi. 21; A5& viii. 7. 28. 14 RV. x. 178 ; A£S. vii. 1. 18.
9 RV. i. 101; I9S. viii. 7. 28 : it precedes » RV. vi. 84; A9S. viii. 7. 24. Cf. KB. xxvi.
RV. vi. 21 there ; 99S. x. 11. 6. 16,17.
10 RV. vi. 46.1, 2 ; viii. 61. 7, 8; see AB. iv. 3 RV. vi. 86 ; A9S. viii. 7. 24.
v. 21—]
The Soma Sacrifice [246
ninth day it is a symbol of the ninth day. ‘ That highest power of thine
is on high ’ is the hymn 4 ; the highest is the end; the ninth day is the end;
on the ninth day it is a symbol of the end. It is a Tris^ubh; with it with
feet supported he maintains the pressing; verily it departs not from its
place. ‘ I am the first lord of wealth ’ is the hymn 6 (containing the words)
( I win wealth of every man ’; what is won is the end; the ninth day is the
end; on the ninth day it is a symbol of the ninth day. It is in Jagati;
Jagati verses support the midday pressing of this set of three days; that
metre is a support in which a Nivid is inserted; therefore he inserts a
Nivid in the Jagati verses. Fairing hymns are recited, in Tristubh and in
Jagati; cattle are a pairing; the Chandomas are cattle; (verily they serve)
to win cattle. Two sets of five hymns are recited; the Pankti has five
Fadas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are
cattle; (verily they serve) to win cattle. They are separate, five in one
set, five in the other; they make up ten; the Viraj is a set of ten; the
Viraj is food; cattle are food; the Chandomas are cattle; (verily they
serve) to win cattle. ‘ That of Savitr we choose ’ and * To-day for us, Ogod
Savitr ’ are the strophe and antistrophe of the Vaifvadeva 6 ; on the Rath-
antara day, the ninth day, it is a symbol of the ninth day. ‘ The evening
hath come 9 is (the triplet) to Savitr 7 ; what has gone is the end; the ninth
day is the end; on the ninth day it is a symbol of the ninth day; ‘ Forward
towards you mightily sky and earth * is (the triplet) to sky and earth 8 ; as
containing (the word) c pure 1 in * To the pure the praises ’ on the ninth day
it is a symbol of the ninth day. * Let Indra give for sap to us' and * Give
ye jewels * are (the triplet) to the Rbhus 9 ; as containing (the word) ‘ three *
in ‘ Three sevens to the presser * on the ninth day it is a symbol of the
ninth day. He recites (verses) of two Padas 10 , ‘Brown is one, active,
bounteous, youthful 1 ; man has two feet, cattle four feet ; the Chandomas
are cattle; (verily they serve) to win cattle; in that he recites (verses) of
two Fadas, verily thus he makes the sacrificer with two feet find support
in four-footed cattle. ‘ That are three over thirty * is (the hymn) to the
All-gods 11 ; as containing (the word) ‘three* on the ninth day it is a
symbol of the ninth day. These are Gayatri verses; this set of three days
has the Gayatri metre at the third pressing. ‘ Vaigvanara, to our aid ’ is the
beginning 18 of the Agnimaruta (containing) ‘ Let him come hither from
4 RV. i. 108 ; A$S. viii. 7. 24; 99S. x. 11. 17. • RV. viii. 98. 84; i. 20. 7 and 8 ; A$S. viii.
6 RV. x. 48; A?S. viii. 7. 24: it precedes 11. 8 ; 9<?S. x. 11. 8.
RV. i. 108 here; 5?S. x. 11. 7. 10 RV. viii. 29; A9S. viii. 7. 24 ; 99S. x.
• RV. v. 82. 1-8; 4-6; see AB. iv. 80. 11. 8.
T See above AB. v. 18; I9S. viii. 11. 8. 11 RV. viii. 28 5 A9& viii. 11.8 ; 99S. x. 11.8.
8 RV. iv. 66. 6-7; A9S. viii. 11. 8; 99S. x. ** See A9S. viii. 11. 4; AV. vi. 86. 1: TS. i.
11 . 8. 6.11. 1 and its parallels.
[—v. 22
247] The Chcmdomas—Ninth Day
afar ’; from afar is the end ; the ninth day is the end; on the ninth day
it is a symbol of the end. ( O Marats in whose dwelling ’ is the hymn 13
to the Marats; as containing (the word) ‘ dwell ’ it is a symbol of the end ;
having gone to the end he dwells as it were; on the ninth day it is a
symbol of the ninth day. ‘To Jatavedas let us pour the Soma* is the
normal (verse) to Jatavedas 14 . ‘Forward to Agni, move your speech * is
(the hymn) to Jatavedas 15 ; as having the same endings in the ninth day
it is a symbol of the ninth day. ‘ May he convey us beyond our foes, may
he convey us beyond our foes ’ he recites; in the set of nine nights much
is done that is forbidden; verily (this serves) for atonement. In that he
recites 15 ‘ May he convey us beyond our foes; may he convey us beyond
our foes \ verily thus he releases them from all sin. These are Gayatri
verses; this set of three days has the Gayatri metre at the third pressing.
The Tenth Day.
v. 22 (xxiv. 3). They 1 perform the Prsthya Sadaha. As is the mouth, so
is the Prsthya Sadaha; as within the mouth are the tongue, palate, and teeth,
so are the Chandomas; now that by which he makes speech distinct, by
which he discerns sweet and not sweet, is the tenth day. As the two
nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chan¬
domas ; now that by which he discriminates scents is the tenth day. As is
the eye, so is the Prsthya Sadaha; as the black within the eye, so the Chan¬
domas ; now the pupil, by which he sees, is the tenth day. As is the ear,
so is the Prsthya Sadaha; as what is within the ear, so the Chandomas;
now that by which he hears is the tenth day. The tenth day is prosperity;
they attain prosperity who perform the tenth day (rite). Wherefore the
tenth day is one on which corrections are not to be made (thinking) ‘ Let us
not speak ill 8 of prosperity ’, for it is unwise to speak ill of a superior.
They creep thence, they purify themselves, they enter the hut of the wives;
of those he who knows this libation should say ‘ Hold ye on to one another \
He should offer with ‘ Here stay, stay ye here; here be support, here self
support; O Agni; vat ! Hail! vat ! ’ In that he says ‘ Here stay ’ he
» RV. i. 86; Aq& viii. 11. 4; ££8 x. 11. 9. xxi. 9-12 ; A$& viii. 12. 19-18. 2 for the
14 RV. L 99. 1; A£S. vii. 1.14. rites here prescribed; for the aviv&kya
15 RV. x. 187; A£S. viii 11. 4. character see TS. vii. 8.1. 1; B£S. xvi.
14 In each Terse of RV. x. 187. 6; Ap£S. xxi. 9.
1 AB. t. 22-28 and KB. xxrii. deal with the * Haug, contra Sftyana, translates * we
tenth day following the nine (Ghandomas shall not bespeak (the goddess of)
and Prsthya $*daha); for the day, cf. wealth.*
95S. x.” 18—21; B£8. xri. 6-9; Ap£S.
v. 22—]
The Soma Sacrifice
[248
makes them stay in this world; in that he says ‘ Stay ye here * he makes
offspring stay in them. In that he says 1 Here be support; here self-support
verily thus he confers speech and offspring upon the sacrificers. The
Rathantara is 4 0 Agni, vat t the Brhat is 4 Hail 1 vat \ The Brhat and
Rathantara are a pairing of the gods; verily thus by a pairing of the gods
they win a pairing; by a pairing of the gods they are propagated in pair¬
ings; (therefore this serves) for propagation; he is propagated with offspring
and cattle who knows thus. They creep thence; they purify themselves;
they go to the Agnidh’s altar; of them he who knows this libation should
say * Hold ye on to one another \ He should offer with 3
‘ Sending the sucking calf (to its mother),
Himself a sucking calf sucking his mother,
Increase of wealth, sap, and strength
May he support in us; hail! ’
Increase of wealth, sap and strength he wins for himself and the sacrificers
when one knowing thus offers this libation.
v. 23 (xxiv. 4) They creep thence; they go to the Sadas; the other priests
creep out severally according to their wont; the Udg&trs creep together.
They chant to the verses of the serpent queen. The serpent queen is this
(earth), for this (earth) is the queen of what creeps; this (earth) in the
beginning was bare; she saw this spell 1 * The dappled bull hath come ’;
this dappled colour, of various forms, entered her; whither she desired,
whatever there is here, plants, birds all forms (entered her). The dappled
colour enters him with various forms, whatever he desires who knows thus.
With mind he utters the prelude, with mind he sings, with mind he
responds; with voice he recites. Speech and mind are a pairing of the
gods, verily thus with a pairing of the gods they win a pairing,
by a pairing of the gods they are propagated in pairings; (verily it
serves) for propagation; he is propagated with offspring and cattle who
knows thus. Then the Hotr recites 2 the Four Hotrs; verily thus he accom¬
panies in recitation the song. The Four Hotrs are the sacrificial, secret
name of the gods; in that the Hotr recites the Four Hotrs, verily thus he
reveals the sacrificial, secret name of the gods; that revealed reveals him.
He is revealed who knows thus. ‘ That Brahman, to whom, though learned,
fame does not come ’, he used to say, 1 having gone into the wild should
gather a bunch of Darbha grass, points upward, and, placing to his right
s Gf. VS. viii. 61. In both cases the A(S.
viii. 18. 1 and 2 merely has juhvati and
N&rftyana says that this or the Sutra
mode may be adopted.
1 BV. x. 189; A$S. viii. 18. 8-6 ; 99S. x. 18.
26. Cf. KB. xxvii. 4; 9B. iv. 6.9. 17.
* Cf. below AB. ▼. 25. Vyacakf means 1 ex¬
pound ' and the word has now a special
propriety in its double force. See A9S.
viii. 18. 6-9 ; 99S. x. 18. 27 and 15.
I—V. 25
249] The Tenth Day
a Brahman, recite the Four Hotrs; the Four Hotrs are the sacrificial, secret
name of the gods; if he were to recite the Four Hotrs, he thus reveals the
sacrificial, secret name of the gods; that revealed reveals him; he is revealed
who knows thus/
v. 24 (xxiv. 5) Then 1 they together lay hold of an Udumbara (branch)
with * Sap and strength I lay hold of The Udumbara is strength and
proper food. In that the gods distributed sap and strength/thence the
Udumbara came into being. Therefore thrice in a year it ripens. Thus
in that they lay hold together of the Udumbara (branch), verily thus they
lay hold together on sap and strength. They restrain their speech; the
sacrifice is speech; verily thus they restrain the sacrifice. They suppress
the day; the world of heaven is the day; verily thus they press down
the world of heaven. They should not utter speech by day; if they were
to utter speech by day they would leave the day over to a rival. They
should not utter speech by night; if they were to utter speech by night,
they would leave the night over to a rival; let the sun be half set; then
should they utter speech; so much only of space do they leave over to a
rival. Or rather, when the sun is set, should they utter speech; verily
thus they make the rival who detests them have the darkness as his portion.
Having gone round the Ahavaniya should they utter speech; the Ahavaniya
is the sacrifice, the Ahavaniya the world of heaven; verily thus by the
sacrifice as the world of heaven they go to the world of heaven. With
4 What we have done here defective,
What we have done in excess,
To Prajapati the father
Let that go. 9
they utter speech. Through Prajapati are offspring bom; Prajapati is the
support of what is defective and excessive; them neither defect nor excess
harms. To Prajapati they transfer defect and excess who knowing thus
utter speech with this (verse). Therefore those who know thus should
utter speech with this (verse) 2 .
v. 25 (xxiv. 6) * O Adhvaryu ’ he calls when about to speak out in the
Four Hotrs. This is the form of the Call. 4 Yes, O Hotr; be it so, O Hotr*
is the response of the Adhvaryu at each pause in the ten sentences. 1
4 Their offering spoon was thought.
(Their) butter was intelligence.
(Their) altar was speech.
1 Cf. TS. vi. 6.11. 6. Anop. iii. 12 ; L$S. iii. v. 25. 1 This is part of the Caturhotr; see A£S.
1 . 18. For this passage ef. KB. xxvi. 5. viii. 18. 10; 99& 15. 5-7, where the
* For the ritual see A£S. viii. 18. 22-26; Mantra differs. Here it is corrupt,
99S. x. 21. 6 Btq. ; B9& xvi. 9.
32 [■•o-s. is]
V. 25—]
The Soma Sacrifice
[260
(Their) strew was learning.
(Their) Agni was insight.
(Their) Agnldh was knowledge.
(Their) oblation was breath.
(Their) Adhvaryu was the Saman.
(Their) Hotr was V&caspati.
(Their) Upavaktr was mind.
They drew this cup (with)
“ 0 Vftcaspati, 0 worshipper, O name. Let us worship thy name. Do thou
worship, with our name go to the sky. That prosperity with which the gods
with Prajapati as householder prepared, that prosperity shall we attain.” ’
Then he runs over the Bodies of Prajapati and the riddle.
( Eater of food and mistress of food ’: the eater of food is Agni; the
mistress of food Aditya.
‘ The fair and the beautiful 9 : the fair is Soma, the beautiful is cattle.
* The unresting and the fearless ’: the unresting is Vayu, for he never
rests; the fearless is death, for all fear it.
( The unattained and the unattainable ’: the unattained is the earth; the
unattainable is the sky.
‘ The unattackable and the irresistible ’: the unattackable is Agni; the
irresistible is Aditya.
4 That which has no prius and no rival ’: that which has no prius is
mind; that which has no rival is the year.
These are the twelve Bodies of Prajapati; this is the whole of Prajapati,
thus the whole of Prajapati he obtains on the tenth day.
Then they say the riddle 2 .
* “ Agni is the householder ” some say : he is the householder of the world.
“Vftyu is the householder ” some say: he is the householder of the atmo¬
sphere.
“ He who gives heat yonder is the householder ” some say: he is the lord, the
seasons are the house. The householders prosper, the sacrificers prosper, for
whom there is as householder one knowing the god as householder. The house¬
holder smites away evil, the sacrificers smite away evil for whom there is as
householder one knowing the god who most effectively has smitten away evil.”
0 Adhvaryu we have won V
* For the riddle here of. KB. xrvii. 5; A£S. xii. 4. 21; Eggeling, SBE. xxvi. 452,
viii. 18. 14; ffS. x. 20; for the bodies 458 ; Ap£S. xxi. 12 takes the view of
of Praj&pati see KB. xxviL 5 ; IfS. viii. PB. unfavourable to Pngftpati.
18. 18; 99 s * 19 (in this case very 9 This is used as Y^jyt; see A9S. viii. 18.
elaborate). Both seem called Brahmodya 15, 16.
in9B. iv.6.9. 20; cf. PB. iv. 9.14; KQS.
261]
The Agnihotra
[—v. 27
ADHYAYA V
The Agnihotra.
v. 26 (xxv. 1) ‘ Take 1 out the Ahavaniya’ he says on the afternoon; what¬
ever good he does on the day, verily thus, by taking it out and bringing
forward, he places in security. ‘ Take out the Ahavaniya * he says on the
morning; whatever he does well by night verily thus, by taking it out and
bringing it forward, he places in security. The Ahavaniya is the sacrifice,
the Ahavaniya the world of heaven; verily thus in the sacrifice as the
world of heaven, he places the world of heaven who knows thus. He who
knows the Agnihotra as connected with the All-gods, of sixteen parts, and
finding support in cattle, prospers with the Agnihotra, as connected with the
All-gods, of sixteen parts, and finding support in cattle. When in the cow,
it is Rudra’s 2 ; when allowed to drop, it is V&yu’s; when being milked, it is
the Alvin’s; when milked, it is Soma’s; when put on the fire, it is Varuna’s;
when swelling up, it is Pusan’s; when pouring over, it is the Maruts’; when
bubbling, it is the All-gods’; when covered with a film, it is Mitra’s; when
removed, it is sky and earth’s; when it is ready (for the Hotr), it is
Savitr’s; when it is being taken (for the oblation), it is Visnu’s; when put
(on the altar), it is Brhaspati’s; the first libation is for Agni; the next for
Prajapati; the offering is Indra’s. This is the Agnihotra, connected with
the All-gods, of sixteen parts, and finding support in cattle. With the
Agnihotra, as connected with the All-gods, of sixteen parts and finding
support in cattle he prospers who knows thus.
v. 27 (xxv. 2) (They ask) * If the 1 Agnihotra cow, when united (with its
calf) and being milked sits down, what is the expiation then ? * He should
address it with
* That from fear of which thou dost sit down
Thence give us security ;
Guard all our cattle;
Homage to Rudra, the bountiful.’
He should make her rise with 8
2 AB. V. 26-81 and KB. iL deal with the
Agnihotra. Gf. A$S. iii. 11.
2 Gf. £B. xi 6. 8. 6 : samudaniam is found in
A(S. ii. 8. 8; TB. ii. 1. 7 and KQ8. xxv.
2. 8 have udanta and GB. iii. 12 aamud-
trintam. Weber {Ini, Stud, ix. 291) prefers
vifpandamdnam, an obvious v.l ,; see below
AB. v. 27, n. 6.
v. 27. 1 Repeated with all down to paragraph
iv in AB. vii. 8. See A£S. iii. 11.1; JB.
L 58.1; TB. iii. 7. 8.1; $B. xii 4. 1. 9 ;
A9S. iii 21; Ap£S. iz.5. lag; Afharoa-
pr&yafcitta , ii. 4 and 6.
2 See Afk iii. 11. 2; TB. i. 4. 8. 1 : MfS.
iii. 2. 1.
V. 27—]
The Agnihotra
[252
‘ The goddess Aditi hath arisen,
She hath bestowed life upon theFlord of the sacrifice ;
Making good fortune for Indra,
For Mitra and for Varuna.’
Then should he place on her udder and her mouth a pot of water, and then
give her to a Brahman* That is the expiation in this case. ‘ If one’s Agni¬
hotra cow, when united and being milked, calls aloud, what is the expiation
then’ (they ask). She calls aloud foreseeing hunger for the sacrifices 8 ; he
should make her eat food, for expiation; food is expiation. (He says 4 )
‘ From eating the good pasture mayst thou be of good fortune ’. That is
the expiation in this case. * If one’s Agnihotra cow when united and being
milked stumbles, what is the penance then ? ’ (they ask). If she causes
any (milk) to spill, he should touch it and mutter 6
* That milk which to-day hath crept over the earth
That which hath crept over the plants, the waters
The milk in the house, the milk in the cow,
The milk in the calves, that milk be mine.’
He should offer with the remainder of the milk, if it be enough for an obla¬
tion. But, if all be poured out, then he should summon another (cow) and
milk her and offer with it, but there must be an offering, even if only in faith. 6
That is the expiation in this case. All becomes for him suited for the strew,
all is secured, who knowing thus offers the Agnihotra.
v. 28 (xxv. 8) The sacrificial post is yonder sun, the altar the earth, the
strew the plants, the kindling wood the trees, the sprinkling waters the
waters, the enclosing sticks the quarters. Whatever of his is lost, or dies,
or men drive away, all of that comes to him in yonder world who knows
thus to offer the Agnihotra, just as what is placed on the strew would
come. Both sets, gods and men, reciprocally he leads as fees and all this
whatever there is here. Men by the evening libation he leads as fees to the
gods and all this whatever there is is here; they lie as it were relaxed and
at home, when taken as fees for the gods. The gods by the morning
libation he leads as fees to man and all this whatever there is here. They
9 S&yana and Haug take this as i to reveal
her hunger to the sacrificer’ but this
is forcing the sense of pratikhydya; cf.
Weber, Ind. Stud, ix. 221. Cf. Atharva-
prdyofcitta , ii. 4 which has aamprakhy&ya.
• BY. i. 164. 40; AV. vii. 73. 11; A$S. iii.
11. 4 ; Ap9& ix. 6. 4.
apandeta which may be preferred; Ap^S.
ix. 5. 6; M$S. iii. 2. 1; JAOS. xxxiiL
115, n. 728; cf. (B. xii. 4.1.6; JB. i. 58.1.
* The sense here, as given by S&yana, is that
if all else fails he must offer faith only
ahcah paddh&m juhomi, not as Haug that
he is to offer with faith in any case.
[—v, 29
258 ] The Agnihotra
leap up 1 recognizing this as it were (saying) < That shall I do; there shall
I go \ The world which a man conquers by giving all this, that world he
conquers who knowing thus offers the Agnihotra. By the evening libation
for Agni he begins the A$vina (Qastra); speech utters the response 2 in
* Speech, speech By Agni, by the night, is the A$vina recited by him who
knowing thus offers the Agnihotra. For Aditya by the morning libation
he begins the Mahavrata; breath utters the response in 1 Food; food ’; by
Aditya, by the deity is the Mahavrata recited by him who knowing thus
offers the Agnihotra. Of this Agnihotra there are seven hundred and
twenty evening libations in the year; there are also seven hundred and
twenty morning libations in the year. So many are the bricks accompanied
by Yajus verses of the fire 3 . By the year, by the fire fully does he sacri¬
fice who knowing thus offers the Agnihotra.
v. 29 (xxv. 4) Yrsafusma Vatavata Jatukarnya said ‘ We shall declare
this to the gods; the Agnihotra which used to be performed on both
days is now performed on alternate days only '. This also said a maiden
seized by a Gandharva ‘ We shall declare this to the fathers; the Agnihotra
which used to be performed on both days is now performed on alternate
days only. 1 ’ The Agnihotra is offered on alternate days in that one offers
it on the evening after sunset and in the morning before sunrise. The
Agnihotra is offered on both days in that one offers it in the evening after
sunset and in the morning after sun rise. Therefore the offering should
be made after sun rise. He who offers before sunrise obtains the world of
the Gayatri in the twenty-fourth year; in the twelfth he who offers after
sunrise. If he offers for two years before sunrise then he has really sacri¬
ficed for one only; he who sacrifices after sunrise with the year obtains the
year, he who knowing thus offers after sunrise. Therefore should one offer
after sunrise. He offers in the brilliance of day and night who offers in
the evening after sunset and in the morning after sunrise. By Agni as
brilliance the night is brilliant, by Aditya as brilliant the day is brilliant.
1 The sense is clearly that the gods also act as
fees ; hence Weber’s view (Ind. Stud. ix.
290) ’vivaddnd} is wrong. S&yana offers
an alternative that the men are meant,
having obtained the fees in the shape of
divine favour.
* The point is that the opening to Agni of
the Afvina is compared with the offering
to Agni at evening: the Pratigara is
according to S&yana vdcd tvd hotrd : see
Ap£S. ft 1.2; and in the next case of
the offering to Aditya annam payo rcto
'smdsu dhehi; see Ap£S. vi. 11. 5; 99&
iv. IS. 1.
3 Weber (Ind. Stud . ix. 291) refers them to
860 yctfufmatyah and 860 pariprit brioks in
$B. x. 4. 2. 2.
v. 29. 1 This is the reasonable sense and con¬
struction ; cf. KB. ii. 9. The yad may be
1 that’, one Hi being only usual to cover
uvdca, or it may be the relative, in
which case there is a slight anaooluthon
but the first view is perhaps the best.
V. 29—]
The Agnihotra
[254
In the brilliance of day and night does he offer who knowing thus offers
after sunrise. Therefore should one offer after sunrise 2 .
v. 30 (xxv. 5) Day and night are the wheels of the year; verily thus with
them he goes through the year. If he offers before sunrise, that is as if
one were to go with (a chariot with) a single wheel. But if he offers after
sunrise, that is as if one were swiftly to perform a journey with (a chariot
with) wheels on both sides. As to this the sacrificial verse is recited:
1 This goeth yoked with Brhad and Bathantara,
All that hath been and is to be ;
With them should he go who is wise taking the fires,
By day should he offer one, by night another. 9
The night is connected with the Bathantara, the day with the Brhat; Agni
is the Bathantara, Aditya the Brhat. Those deities make him attain the
vault of the tawny one, the world of heaven, who knowing thus offers after
sunrise. Therefore should one offer after.sunrise. As to this, the sacrificial
verse is recited
* As one may go with a single horse
Having nothing else for harnessing,
So many men go,
Who offer the Agnihotra before sunrise.’
The deity as it proceeds, all this whatever there is here follows upon it;
of the deity all this whatever there is here is a follower; this deity is that
which has followers. A follower he finds, a follower is his who knows
thus. He is the one guest, he lives among the offerers. This is why there
is in the world the following verse
1 Let him heap blame on the blameless,
Or take away blame from the blameworthy,
The one guest at evening he turns away,
The thief who stole away the lotus fibres.’ 1
* Weber {2nd. Stud. ix. 292) points oat that
in the Avesta there is expressed a prefer¬
ence for the period from the first appear¬
ance of light to the sunrise as the proper
time of sacrifice, while the time of the
sunrise is the daevayapia.
1 Yo for 80 is an obvious correction suggested
first by Weber and later by Geldner.
The stanza was partly intelligible to
S&yana, as he makes it said as an oath
by one accused of stealing lotus fibres.
The verse is clearly cited from a story
of which we have divergent versions in
the Mah&bh&rata (2 accounts; xiii. 4896-
4646 and 4547-4600) and in the Jdtaka
no. 488, and in which the Rsis in order
to release themselves of the accusation of
being guilty of the theft of lotus fibres
swore frightful oaths, one of which is
here recorded, but which has no parallel
in the Mahdbhdrata or the Jdtaka. See
Charpentier, ZDMG. lxiv. 66 $eq .; lxvi.
44 s*q. ; Geldner, lxv. 806, 807 (who
overlooks Weber's suggestion of yo );
Oldenberg, GGN. 1911, p. 464, n. 2 who
suggests runaddhu as a possibility, a very
plausible conjecture.
255]
The Agnihotra [—v. 31
He is the one guest, he dwells among offerers; this deity he turns away who
being fit for the Agnihotra does not offer the Agnihotra. This deity being
turned away turns him away from this world and from yonder, both of
them, who being fit for the Agnihotra does not offer the Agnihotra. There¬
fore he who is fit for the Agnihotra should offer it. Therefore they say
( A guest at evening should not be turned away ’, knowing this Nagarin
Janagruteya said as to Aikada$aksi 8 Manutantavya ‘ In his offspring will we
know him if he offer with knowledge or without knowledge \ Of Aikada$a-
ksi the offspring became as kingly person; as a kingly person his offspring
becomes, who knowing thus offers after sunrise. Therefore after sunrise
should offering be made.
v. 31 (xxv. 6 ) Adifcya on rising unites his rays with the Ahavaniya; if
one offers before sunrise, that is as if one were to offer the breast to a
child unborn or to a calf unborn. But, if he offers after sunrise, that is as
if one were to offer the breast to a child bom or a calf bom. 1 * Through his
being united in both worlds proper food is offered both from this world and
from yonder to him. If he offers before sunrise, that is as if one were to offer
to a man or an elephant, without hand stretched out 8 , if he offers after
sunrise it is as if one were to offer to a man or an elephant, with hand
stretched forth. He 3 * * * * * 9 having taken him with his hand and dragged him
upwards places him in the world of heaven, who knowing thus offers after
sunrise. Therefore one should offer after sunrise. Aditya as he rises leads
forward all creatures; therefore they call him breath. In breath does he
sacrifice who knowing thus sacrifices after sunrise; therefore one should
sacrifice after sunrise. Speaking truth he offers in truth who offers in the
evening after sunset and in the morning after sunrise. With bhuh y bhuvah,
war , om; Agni is light, light is Agni ’ he offers in the evening; with 1 bhuh,
bhuvah, war , om ; Surya is light, light is Surya * in the 'morning. By him
speaking truth in truth is the offering made, who knowing thus offers after
sunrise; therefore should one offer after sunrise. As to this a sacrificial
verse is sung:
1 Aikddafdkfim should probably be read as
suggested by tasya below where Aik&da-
fflfcp m a locative is very difficult.
1 Cf. £B. ii. 2. 1. 1.
* So Sftyana and Haug : but of course prayate
and aprayate may equally well be datives,
and the sense be 1 put into the hand of
a man who is not coming', as Weber
(Ind. Stud. ix. 298), prefers as in KB. ii. 9.
9 S&yana consistently here and in the clause
above tom asmai prcUidhiyamdnam takes
the worshipper and the sun as the two
persons though he renders the passive
erroneously as an active. This seems
correct, as the only real alternative is
to assume that the sun and the sacrifice
are meant which is very difficult in the
second passage, as torn must correspond
with ya since tta clearly is the sun.
V. 31—]
[256
The Soma Sacrifice
‘ Every morning they tell falsehood
Who offer the Agnihotra before sunrise,
Declaring what is to be declared by day on what is not day,
“ Surya is the light ” ; there is not then light for them. 8 *
Errors in the Sacrifice .
v. 32 (xxv. 7) Prajapati 1 desired ‘ May I be propagated; may I be multi¬
plied *. He practised fervour*; having practised fervour he created these
worlds; the earth, the atmosphere, the sky. He brooded over these worlds;
from these worlds when brooded over these luminaries were boro; Agni was
bom from the earth, Vayu from the atmosphere, Aditya from the sky. He
brooded over these luminaries. From these brooded over the three Vedas
were boro; the Rgveda was born from Agni, the Vajurveda from Vayu, the
Samaveda from Aditya. He brooded over these Vedas; from these (Vedas)
when brooded over three pure (sounds) were bom; bhuh from the Rgveda
was boro, bhuvah from the Yajurveda, svar from the S&maveda. He
brooded over these pure ones; from them when brooded over the three
sounds were boro ; the letter a, the letter u, and the letter m. Them he
brought together; that made (the word) ora. Therefore with ora does he
say the Pranava. Ora is the world of heaven; ora is he that yonder gives
heat. Prajapati extended the sacrifice; he took it; he sacrificed with it
He performed the Hotr’s office with the Rc alone, the Adhvaryu’s with the
Yajus, the Udgatr’s with the Saman. He performed the Brahman’s office
with the pure (part) of the threefold knowledge. Prajapati handed over the
sacrifice to the gods; the gods extended the sacrifice; they took it, they
sacrificed with it. They performed the Hotr’s office with the Rc alone, the
Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. They performed
the Brahman’s office with the pure (part) of the threefold knowledge.
The gods said to Prajapati c If there be trouble in our sacrifice from
the Rc, or from the Yajus, or from the Saman, or an unknown (trouble) or
a complete failure, what is the expiation ? ’ To the gods said Prajapati
1 If there is trouble in your sacrifice from the Rc, do ye offer on the
Oarhapatya, with ‘ bhuh ’; if from the Yajus, with ‘ bhuvah ' on the Agnidh’s
altar, or on the Anvaharyapacana at oblation sacrifices 2 ; if from the Saman,
with ‘ war ’ on the Ahavaniya; if (the trouble) is unknown or a complete
8 The last words really give a further asser- CU. iv. 17 ; $B.i.6.6-8; JB.i.867,868;
tion of what is already said in adiva, JUB. iii. 16.4-17.10; Oertel, JAOS.xviii.
which is based, of course, on diva ; tUryo 88, 84 ; Trans. Conn. Acad. xy. 165 eq.
jyoNk is clearly a citation without iti. 2 As opposed to the Soma sacrifice where alone
1 KB. xxvL 8-6 has a Pr&yapcitta section, but there is an Agnidh’s altar,
only remotely similar. Cf. 9®* >1* 8;
257]
Errors in the Sacrifice [ —v. 34
failure, running through all *bhuh, bhuvah , svar\ do ye offer on the
Ahavaniya only ’. These exclamations are the internal fastenings of the
Vedas; just as one may unite one thing with another 8 , or joint with
joint, or with a cord unite an object of leather or something which has
come apart, so with these he unites whatever in the sacrifice has come apart.
These exclamations are an expiation for all; therefore this expiation only
should be performed in the sacrifice.
v. 33 (xxv. 8). Important sages say * Since the Hotr’s office is performed
with the Rc, the Adhvaryu’s with the Yajus, the Udgatr’s with the
Saman, the threefold knowledge is taken up; how then is the Brahman’s
office performed?’ * With the threefold knowledge\ he should say. He
that blows here is the sacrifice; two paths it has, speech and mind, for
by speech and by mind the sacrifice proceeds. Speeches this (earth), mind
yonder (world); by speech as the threefold knowledge they make ready one
side, by mind the Brahman makes (another) ready. 1 Now some Brahman
priests, when the morning litany is begun, having muttered the Stoma-
bhagas 2 , wait talking. As to this 3 a Brahman said, seeing the Brahman
talking when the morning litany was begun, 1 They have omitted half of
this sacrifice ’. Just as a man with one foot when going, or a chariot
with a wheel on one side when moving, fails, so the sacrifice fails and
through the failure of the sacrifice the sacrificer fails. Therefore the
Brahman priest, when the morning litany is begun, should remain silent
until the offering of the Upan<ju and Antaryama (cups); when the Pava-
manas have been begun, until the conclusion; again, in the case of Stotras
accompanied with Qastras, he should be silent until their vasat call. Just
as a man with both feet when going, or a chariot with wheels on both sides
when moving, does not come to any harm, so the sacrifice does not come
to harm, and through the sacrifice being unharmed, the sacrificer is not
harmed.
v. 34 (xxv. 9). They say c Seeing that the fees are brought for the
Adhvaryu (by the sacrificer thinking) * He has drawn the cups for me, he has
acted for me, he has offered the libations for me ’, for the Udgatr (thinking)
c He has sung for me’, for the Hotr (thinking) ‘He has said the invitatory verses
for me, he has recited (the litanies) for me, he has said the offering verses for
me ’, what has the Brahman priest done for the fees brought for him; or is
it that without action he is to receive them ? ’ The Brahman is the physician
s Siyana justifies the rendering by a reference
to CTJ. iv. 17. 7, where cases of other
things are given.
1 CU. iv. 17.1.
33 [ho..s. is]
2 For these cf. PB. i. 8, 9 ; T8. iii. 5. 2; iv.
4. 1; v. 8. 6; K8. xvii. 7; xxxvii. 7;
MS. ii. 8. F; VS xv. 6.
3 See GB. iii. 2, 8.
[258
v. 34—] The Soma Sacrifice
of the sacrifice; he receives for making medicine for the sacrifice. More¬
over in that (the Brahman) performs his function as Brahman with the
greatest amount of holy power, with the sap of the metres, therefore is he
the Brahman; in the beginning the Brahman was a sharer of half with
the other priests; a half (of the holy power) was the Brahman’s, a half the
other priests. Therefore if there is trouble in the sacrifice from the Rc
the Brahman should offer on the Garhapatya with * bhuh 9 ; if from the
Yajus, on the Agnidh’s altar, or on the Anv&haryapacana at oblation
offerings with ‘ bhuvah 9 ; if from the Saman with ‘svar 9 on the Ahavaniya;
if (the trouble) is unknown or a complete failure, he should run over all
‘ bhuh, bhuvah , svar 9 and offer on the Ahavaniya only. The Prastotr when
the Stotra is being begun, says ‘ O Brahman, 1 shall we chant, O Pra$astr? ’.
At the morning pressing the Brahman should say ‘ bhuh ! with Indra do ye
chant ’; ‘ bhuvah 9 he should say at the midday pressing ‘ With Indra do
ye chant ’; ' mar 9 he should say at the third pressing, ‘ With Indra do ye
chant ’. 1 bhuh , bhuvah , svar 9 he should say at an Uktha or Atiratra, * With
Indra do ye chant \ In that he says ‘ With Indra do ye chant ’, and the
sacrifice is connected with Indra, and the god of the sacrifice is Indra,
verily thus he makes the chanting possessed of Indra, verily to them he
says in effect * Let it go not from Indra; with Indra do ye chant
9 For this cf. A£S. v. 2.11-16; ffS. vi. a ence to the AV. is strongly in favour of
6, 6. For the Brahman’s activity see the priority of the AB.; cf. Bloomfield,
KB. vi. 12. See also M£S. iii. 1.11 seq .; Atharvaveda , p. 4.
ApfS. iz. 16. 4,5. The absenoe of refer-
PAtfCIKA VI
The Soma Sacrifice (continued).
The Recitations of the Hotrakas.
ADHYAYA I
The Offices of the Subrdhmanyd and Gravastut.
vi. 1 (xxvi. 1). The 1 gods performed a Sattra at Sarvacaru ; 2 they could
not smite away evil. To them said Arbuda Kadraveya, the serpent seer,
the maker of spells, * One Hotr’s office has not been performed by you,
that will I perform for you; then will you smite away evil. They said
‘ Be it so’. At each midday he crept out for them; he praised the pressing
stones; therefore at each midday they praise the pressing sfcones in
imitation of him. The way by which he crept out is now called the
creeping out of Arbuda. Them the king made drunk; they said ‘ It is
a poisonous snake that looks at our king; come, with a turban let us bind
his eyes \ * Be it so ’ (they said); with a turban they bound 3 his eyes;
therefore winding round a turban they praise the pressing stones in
imitation of him. The king still made them drunk; they said ‘ With his
own spell he praises the pressing stones; come, let us mingle the spell
with other verses/ ‘ Be it so ’ (they said); with other verses they mingled
his spell; then he did not make them drunk. In that they mingle his
spell with other verses, verily (it serves) for expiation. They smote away
evil; in accordance with their smiting away the serpents smote away evil;
having smitten away evil they lay aside their old worn out skin and go on
with a new one. He smites away evil who knows thus.
vi. 2 (xxvi. 2). They say ‘ With how many verses 1 should he praise ?'
1 For the activity of the Gr&vastut see KB. 831, 888; Cf. Ldvi, La doctrine du sacrifice,
xxix. 1; his part is described in full in pp. 142, 148.
A£S. v. 12; 99^. vii. 16. His special 2 A place according to Sftyana: Aufrecht
Arbuda hymn is RV. x. 94 with x. ?6 supplies yajrle ; a man, BR.
and x. 176 before the last Terse; these 8 Apinahyus is a wholly anomalous and in*
are preceded by RV. i. 24. 8 ; v. 81. 1; correct form; probably merely a blunder,
yiii. 81. 1; 1. 1; Eggeling, SBE. xxvi. vi. 2. 1 I. e. of the P&vam&nl verses which
he is to use.
[260
vi. 2 —' The Qastras of the Hotrakas
‘With a hundred ' they say; man has a hundred (years of) life, a hundred
strengths, a hundred powers; verily thus he places him in life, in strength,
in power. * Or with thirty-three' they say; ‘ he smote away the evils of
thirty-three gods; thirty-three were the gods for him/ With an unlimited
number should he praise; Prajapati is unlimited. The Hotr function of
the Gravastut is Prajapati's; in it all desires are won. In that he praises
with an unlimited number, (it serves) to win all desires. All desires he
wins who knows thus. Therefore should he praise with an unlimited
number only. They say ‘How is he to praise?' ‘By syllables?' ‘By
sets of four syllables ? 9 ‘By Padas ?’ ‘By half-verses?' ‘By verses?’
By verses does not fit, nor again does by Padas fit; as to by syllables or
sets of four syllables, the metres would be broken up so, many syllables
would so be omitted. By half verses only should he praise, for support.
Man has two supports, cattle four feet; verily thus he makes the sacrificer
with two supports find support in four-footed cattle. Therefore should
he praise by half verses only. They say ‘ Since it is at the midday only
that he praises the pressing stones, how is the praising at the other press¬
ings performed by him ?' In that he praises with Gayatri verses, and the
morning pressing is in Gayatri, thereby (is the praise accomplished) at
the morning pressing; in that he praises with Jagati verses, and the third
pressing is in Jagati, thereby at the third pressing. So by him who
knows thus, although he praises the pressing stones only at the midday, is
praising accomplished in all the pressings. They say ‘Seeing that the
Adhvaryu directs the other priests, then why does he undertake this with¬
out a direction ?' The office of the Gravastut is mind; mind requires no
direction ; therefore he undertakes this without a direction.
vi. 3 (xxvi. 1). The Subrahmanya 1 is speech; its calf is Soma the king;
when Soma the king has been bought, they summon the Subrahmanya,
just as one summons a cow; with this as calf it milks all desires for the
sacrificer. All desires speech milks for him who knows thus. They say
‘ Why has the Subrahmanya its name?' * It is speech', he should reply;
‘speech is the holy power and the good holy power {m-brahma)' They
say ‘ Why then do they call him that is male female as it were ? ’ ‘ Because
the Subrahmanya is speech' he should reply, ‘ for that reason.' They say
‘Seeing that the other priests perform their priestly functions within
the altar, and the Subrahmanya without the altar, how is his function
performed within the altar ?' ‘ From the altar they throw up the rubbish
heap; in that standing on the heap he calls', he should reply, ‘ for that
1 For the Subrahmany& formula see £B. iii. Caland and Henry, VAgnistoma, pp. 65
8. 4.17 w?.; TA. i. 12. 8, 4; L$S. i. 8 ; mq.; Oertel, JAOS. xviii. 84*
201 ] The Subrahmanya and the GrcLvastut [—vi. 4
reason.’ They say ‘ Then why does he stand on the heap when calling
the Subrahmanya?’ The seers performed a sacrificial session; to the
tallest 8 of them they said ‘Do thou call the Subrahmanya; from nearest
wilt thou summon the gods.’ Verily thus they make him the tallest;
moreover thus he delights the whole of the altar. They say ‘ Why do they
drive up a bull as the fee for him ? ’ ‘ The bull is male, the Subrahmanya
female; that is a pair; for the propagation of this pair ’ (he should reply).
Inaudibly 3 the Agnidh utters the offering verse for the cup for (Tvastr)
with the wives; the cup for (Tvastr) with the wives is seed; seed is poured
inaudibly as it were. He does not say the second vasat (thinking) ‘ The
second vasat call is a completion; let me not bring seed to completion.’
The incomplete state of seed is perfect; therefore he does not say the
second vasat Seated on the lap of the Nestr he partakes; the Nestr
represents the wife; 4 Agni places seed in the wives for propagation; verily
thus by Agni he places seed in the wives for propagation. He is propa¬
gated with offspring and cattle who knows thus. After the fees the
Subrahmanyd, is completed; the Subrahmanya is speech; the fee is food;
verily thus in proper food and speech at the end they establish the
sacrifice.
ADHYAYA II
The Qastras of the other Hotrakas at Sattras and Ahinas.
vi. 4 (xxvii. 1). The 1 gods performed a sacrifice: as they were performing
it the Asuras came up to them (saying) ‘We will make a confusion of
their sacrifice.’ From the south they approached them, where they
thought was the thinnest part of the sacrifice. The gods perceiving this
put Mitra and Varuna around on the south; by means of Mitra and
Varuna on the south at the morning pressing they smote away the Asuras
and the Baksases. Verily thus also the sacrificers by means of Mitra
and Varuna on the south at the morning pressing smite away the Asuras
and the Baksases. Therefore the Maitravaruna recites (the litany) to
Mitra and Varuna at the morning pressing, for by means of Mitra and
Varuna the gods smote away the Asuras and the Baksases on the south
at the morning pressing. Smitten off at the south the Asuras entered
* * Eldest * S&yana and Haug, but ‘taUest* 4 For this S&yana cites TS. vi. 5. 8 . 6 . Cf.
above gives a reply to the question of the also £B. iv. 4. 2. 17; (£8. viii. 5. 8, 4.
use of the Utkara. 1 This chapter merely gives explanations of
8 For the omission of the anuvataikdrtu see the origin of the several ^astras of the
A£S. v. 5* 21. three Hotrakas.
[262
vi. 4—] The Qastras of the Hotrakas
the sacrifice in the middle. The gods perceiving this placed Indra in the
middle; they with Indra in the middle smote away the Asuras and
Raksases at the morning pressing. Verily thus also the sacrificers with
Indra in the middle smite away the Asuras and the Raksases at the
morning pressing. Therefore the Brahmanacchansin at the morning
pressing recites (a litany) to Indra, for with Indra in the middle the gods
at the morning pressing smote away the Asuras and the Raksases. The
Asuras, smitten off in the middle, entered the sacrifice from the north.
The gods, perceiving this, put Indra and Agni around on the north; with
Indra and Agni on the north at the morning pressing they smote away
the Asuras and the Raksases. Verily thus also the sacrificers with Indra
and Agni on the north at the morning pressing smite away the Asuras
and the Raksases. Therefore the Achavaka at the morning pressing
recites (a litany) to Indra and Agni, for with Indra and Agni on the
north at the morning pressing the gods smote away the Asuras and
the Raksases. The Asuras smitten off on the north ran round to the
front in battle array. The gods perceiving this placed Agni around in
front at the morning pressing; with Agni in front at the morning
pressing they smote away the Asuras and the Raksases. Verily thus
also the sacrificers with Agni in front at the morning pressing smite
away the Asuras and the Raksases. Therefore the morning pressing is
connected with Agni. He smites away evil who knows thus. The Asuras,
smitten off in front, having gone round to the back entered. The gods,
perceiving this, put the All-gods, as their self, around behind at the third
pressing; they with the All-gods, as themselves, behind at the third
pressing smote away the Asuras and the Raksases. Verily thus also the
sacrificers with the All-gods, as themselves, behind at the third pressing
smite away the Asuras and the Raksases. Therefore the third pressing
is connected with the All-gods. He smites away evil who knows thus.
So the gods smote away the Asuras from the whole of the sacrifice. Then
the gods prospered, the Asuras were defeated. He prospers himself,
the evil rival who hates him is defeated, who knows thus. The gods with
the sacrifice so ordered smote away the Asuras, the evil, and conquered
the world of heaven. He smites away the evil rival who hates him and
conquers the world of heaven who knows thus and who knowing thus
orders the pressings.
vi. 5 (xxvii. 2). They make the strophe the antistrophe of the strophe 1
The point is that the 9astras of the Hotrakas
are made up at the morning pressing of
the Stotriya (taken from the correspond¬
ing three Ajya S&mans) and as Anurupa
the Stotriya of the next day. This can¬
not be done at the other pressings because
the Stotras there (Prstha and Uktha) do
not from day to day remain in the same
ritual form. The idea occurs in AB. vi.
17. 8eeA9S.vii.2.2 $eq. Cf.GB.vii.il.
263]
The Qastras of the Hotrakas [—vi. r
at the morning pressing; verily thus they make one day the counterpart
of the other; verily thus by the preceding day they lay hold of the
subsequent day. But this is not the case at the midday (pressing); the
Prsthas are prosperity; they have not the position 2 for the purpose of
making the strophe the antistrophe of the strophe. By reason of the
same distinction they do not at the third pressing make the strophe the
antistrophe of the strophe.
vi. 6 (xxvii. 3). Next as to the commencing verses. 1 * With true guidance
for us, let Varuna ’ is that of the Maitravaruna 2 (containing) ‘ Let Mitra
lead us knowing ’; the Maitravaruna is the leader of the Hotrakas; therefore
this (verse) contains the word 4 leader \ ‘ Indra for you on all sides ’ is
that of the Brahmanacchahsin, 3 (containing) ‘ We invoke for men *; verily
with this (verse) day by day they invoke Indra. When they invoke in com¬
petition no other appropriates Indra, where a Brahmanacchahsin knowing
thus day by day recites this (verse). ‘ What time, when the Soma was
pressed, men * is that of the Achavaka; 4 ‘ invoked Indra and Agni’ (it
continues); verily with this (verse) day by day they invoke Indra and
Agni. When they invoke in competition no other appropriates Indra
and Agni, where an Achavaka knowing thus recites this (verse) day by
day. They are ships which carry over to the world of heaven; verily with
these (verses) they cross to the world of heaven.
vi. 7 (xxvii. 4). Next as to the concluding verses. * May we be thine,
O god Varuna’ is that of the Maitravaruna; 1 ‘Sap and light may we
obtain ’ (it ends); ‘ sap * is this world; ‘ light ’ is yonder world; verily with
this (verse) they lay hold of both worlds. ‘ He hath traversed the atmo¬
sphere ’ is that of the Brahmanacchahsin, 2 a triplet, containing the word
‘ apart'; verily with these he puts apart the world of heaven for them.
‘In the joy of the Soma the worlds, when Indra broke Vala* (he says);
the consecrated ones are eager to win; therefore this (verse) contains the
word ‘ hole ’ (vala).
‘ He drove out the cows for the Angirases,
Revealing them that were in secret,
Headlong he hurled Vala ; 9
verily with this (verse) he wins booty. ‘By Indra the spaces of the
* Aufrecht with S&yana and Haug and the 1 I. e. after the Stotriyaa and Anurupas of
Anand. ed. read tatsthUndni : Weber AB. vi. 5 in sacrifices of a series of days.
(Inrf. Stud. ir. 295) suggests the alteration * KV. i. 90. 1 ; AfJJS. vii. 2.10 ; 99®* xii. 2.14.
tasthdn&ni, quoting the precise parallel 8 RV. i. 7. 10; A£S. vii. 2. 10.
with yad in 9®. xii. 5.1. 1-8, but this is 4 RV. vii. 94. 10 ; AfJJS. vii. 2. 10. Cf. 99®*
no doubt wrong: cf. Eggeling, SBE. xii. 2. 19.
xxvi. 242, n. 1; KB. xxvi. 8 : etatxth&ne vi. 7. 1 RV. vii. 66. 9.
.. . fasy&ya. 8 RV. viii. 14. 7-9.
vi. 7 —] The Qextras of the Hotrakas [264
sky ’ (he says); the spaces of the sky are the world of heaven; by
Indra (they)
‘ Are made firm and established
The firm are not to be moved away ’;
verily with this (verse) day by day they continue to find support in
the world of heaven. C I seek of those with Sarasvati* is that of the
Achavaka; 8 Sarasvati is speech; verily thus he says ‘of those with
speech’; ‘Of Indra and Agni the aid’ (he says); speech is the dear abode
of Indra and Agni; verily thus he unites these two with their dear abode.
With a dear abode does he prosper who knows thus.
vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas,
at the morning and at the midday, those of the Ahina and those of the
one day rites. The Maitravaruna concludes with those of the one day
rite only; 1 thereby he departs not from the world. With those of the
Ahina the Achavaka, 2 to obtain the world of heaven. Both are used by
the Brahmanacchansin; 3 thereby grasping both he goes to this and to
yonder world; moreover he goes grasping both, the Maitravaruna and
the Achavaka, the Ahina and the one day rite, the year and the Agnistoma.
Now at the third pressing the concluding verses of the Hotrakas are those
of the one day rite only; 4 the one day (rite) is a support; verily thus
at the end they establish the sacrifice on a support. Without taking
a breath he should say the offering verse at the morning pressing; save
for one or two (verses) he should not recite beyond the Stoma,® (thinking)
‘ That is as if one were to give quickly to one neighing and thirsting;
moreover I shall swiftly give proper food and Soma drinking to the gods/
Swiftly he finds support in the world. (He uses) an unlimited number
at the two latter pressings; the world of heaven is unlimited; (verily it
serves) to obtain the world of heaven. At pleasure the Hotr may recite
whatever the Hotrakas may recite on the previous day; or the Hotrakas
8 RV. viii. 88.10.
1 I.e. at the two Savanas of morning and
midday he uses the same concluding
verse (the plural being prayogabahxUvd-
pekmm) they are RV. vii. 66.9 and iv. 16.
21 (cf. AB. vi. 28). See A^S. v. 10. 28;
16. 1; vi. 18. 5.
s RV. viii. 88. 10 and vii. 94. 9; RV. ii. 11.
21 (AB. vi. 28) and iii. 80. 22 are those
for the Ahina and Ek&lia respectively.
8 This means that at the morning pressing he
used different verses in the Ek&ha and
Ahina (RV. viii. 98.8; 14. 9), but at the
midday pressing the same (RV. vii. 28. 6).
4 Viz. RV. vii. 84.1; x. 48.1; vi. 69. 1; see
A£S. viii. 2. 16; 8.84; 4. &
1 The sense as taken by Sftyana and Haug
seems that meant; cf. AB. vi. 28. 10 for
the same use : Weber (Inrf. Stud . ix. 296)
objects on grammatical grounds to the
wording and prefers the normal 1 He
should use one or two verses, but not
over recite the Stoma'; but this is really
not consistent with the context in vi. 28
and AfS. yii. 18. 2 expressly says that
there is atifansana in one or two verses.
265] The Recitations of the Hotrakas [—vi. 9
what the Hotr may recite; the Hotr is the breath, the Hotrakas the
limbs; in common does this breath go through the limbs. Therefore at
pleasure the Hotr may recite what the Hotrakas recite on the previous
day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding
with the ends of the hymns. Moreover the concluding verses of the
Hotrakas are the same at the third pressing; the Hotr is the body, the
Hotrakas the limbs; the ends of the limbs are the same; therefore the
concluding verses of the Hotrakas at the third pressing are the same.
ADHYAYA III
The Qastras and other Recitations of the Hotrakas .
vi.9(xxviii. 1). ‘Let 1 the bays carrythee hither’ he recites at the morning
pressing for the (goblets) being filled, (verses) containing (the words)
‘ strong 1 drink ‘ pressed ’, and * be drunk * and so perfect in form. They
are (verses) to Indra which he recites; the sacrifice is connected with Indra.
They are Gayatns which he recites; the morning pressing is connected
with the Gayatri. Nine small 2 (verses) he recites at the morning pressing;
in what is small is seed poured; ten at the midday he recites; seed poured
in the small having attained the middle part of the woman becomes most
firm ; nine small (verses) he recites at the third pressing: from what is
small are offspring bom. In that he repeats the whole of the hymns, verily
thus he propagates the sacrificer as an embryo from the sacrifice as the womb
of the gods. Some recite seven verses each, seven at the morning pressing,
seven at the midday (pressing), seven at the third pressing; saying * The
offering verses should be as many as the invitatory verses; 3 seven eastward
say the offering verses, seven say the vasat call; these are the invitatory
verses of those \ That he should not do so; they injure the seed of the
sacrifice and morever the sacrificer himself, for the hymn is the sacrificer.
By nine (verses) the Maitravaruna carries him from this world to the
world of the atmosphere, by ten from the world of the atmosphere to yonder
world, for the world of the atmosphere is the longest, 4 with nine from
1 This chapter, in part, like KB. xxviii. 2 and
8 deals with the Maitr&v&runa’s recita¬
tions at the three pressings, which are
RV. i. 16 (A9S. y. 6.14), vii. 21, and iv.
86 complete in each case as against the
alternative of sets of seven verses.
1 The argument is that as ten is the norm,
34 [m.oa se]
nine is small; or defective.
* I. e. at the Prasthita offering ; see A^S. v.
6.15-18; vii. 4. 2-10; Oaland and
Henry, L'Agnistoma, pp. 200, 211, 212.
4 S&yana treats this as if it were antariktalokdd
dhi : the world meant is in his view the
ndkaprftha.
[266
vi. 9 —] The Qastras of the Hotrakas
yonder world to the world of heaven. They cannot bear the sacrificer to the
world of heaven who recite sets of seven. Therefore as wholes should he
recite the hymns.
vi. 10 (xxviii. 2). Further he says 8 Seeing that the sacrifice is for Indra,
then why do two only at the morning pressing use as offering verses for the
Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr
and the Brahmanacchansin: 1 This Soma drink for thee 9 is the offering
verse of the Hotr, 1 ‘ O Indra, thee as a bull we 9 is that of the Brahmana¬
cchansin. 2 * The others use (verses) to various deities ; how are their verses
connected with Indra ? 9 The Maitravaruna 8 uses as offering verse * Mitra
we hail 9 ; 8 Varuna for the Soma drinking 9 (he says); whatever Pada con¬
tains (the word) 8 drink 9 is a symbol of Indra; thereby he delights Indra.
The Potr 4 * uses as offering verse 8 O Maruts, in whose dwelling 9 ; c He is
best protected of men 9 (he says); the protector is Indra; this is a symbol
of Indra; thereby he delights Indra. 8 O Agni, bring hither the wives 9 the
Nestr 6 uses as offering verse; c Tvastr to the Soma drinking 9 (he says);
Tvastr is Indra; this is a symbol of Indra; thereby he delights Indra. ‘ To
him whose food is the ox, whose food the cow 9 the Agnidh 6 uses as offering
verse; 8 Soma-backed, the creator 9 (he says) ; the creator is Indra; this
is a symbol of Indra; thereby he delights Indra.
8 Come hither with those that move at dawn,
The gods, ye that have excellent wealth,
Indra and Agni, to the Soma drinking ’;
is the offering verse of the Achavaka, 7 being in itself perfect. So are these
verses to Indra; in that they are addressed to various deities, thereby he
delights the other deities. In that they are in Gayatri, thereby they are
connected with Agni; these three with them he obtains.
vi. 11 (xxviii. 3). 8 There 1 hath been pressed the divine Soma juice mingled
with milk 9 he recites at the midday for (the goblets) being filled, (verses)
containing (the words) 8 strong 9 , 8 drink 9 , 8 pressed 9 , and 8 be drunk 9 and so
perfect a form. (The verses) which he recites are addressed to Indra; the
sacrifice is connected with Indra; they are Tristubh verses which he recites;
1 RV. yiii. 65. 8 ; A^S. v. 6. 18 ; 99 S. vii. 4.
S. Cf. KB. xxviii. 8; GB. vii. 20.
1 RV. iii. 40. 1; A?S. v. 6. 18 ; 99 S. vii. 4. 7.
8 RV. i. 28. 4 ; A 9 S. v. 5. 18 ; 99 S. vii. 4. 6.
4 RV. i. 86.1; A9& v. 5. 18 ; 99 S. vii. 4. 8.
8 RV. i. 22 . 9 ; A 9 S. v. 5. 18; 99 S. vii. 4. 9.
• RV. viii. 48. 11; A 9 S. v. 5. 18; 99S. vii.
4. 10.
7 RV. viii. 88. 7 ; A 98 . v. 7. 6; 99 S. vii. 7.2.
vi. 11. 1 This chapter gives the hymn for the
filling of the goblets and the Prasthita
libations; for the former see A 9 & v. 5.14;
18.11; 99 S. vii. 17.8; it is merely alluded
to in KB. xxix. 2. The hymn is RV. vii.
21: the word gorjika is quite uncertain ;
1 dont la fidohe est la vache* is Calandand
Henry's rendering L’Agnistoma, p. 284.
267]
The Recitations of the Hotrakas [—vi. 12
the midday pressing is connected with the Tristubh. They say ‘ Seeing
that (the word) “ be drunk ” is a symbol of the third pressing, then why does
he recite verses containing (the word) “ be drunk ” and why do they use such
verses as offering verses ? * At the midday the gods become drunk as it
were; they also at the third pressing become drunk together; therefore at
the midday he recites (verses) containing the word * be drunk ’ and they use
such (verses) as offering verses. All of them at the midday use for the
Prasthita libations 2 verses manifestly addressed to Indra. Some use verses
containing (the words) * penetrate towards \ The Hotr 3 uses as offering
verse ‘ Drink the Soma towards which O dread one thou hast penetrated
The Maitravaruna 4 uses as offering verse ‘ Drink it, thou that art impetuous,
penetrating \ The Brahmanacchansin 5 uses as offering verses 4 Do thou
drink as of old ; let it delight thee ’. The Potr 6 uses as offering verse ‘ Come
hither; Soma lover they call thee'. The Nestr 7 uses as offering verse
‘ Thine is this Soma; do thou come hither \ The Achavaka 8 uses as offer¬
ing verse ‘ For Indra the Soma draughts found aforetime \ The Agnidh 9
uses as offering verse * Filled is his cup; hail! * Of these those contain (the
words) * penetrate towards *; Indra was not victorious at the morning press¬
ing ; with these (verses) he penetrated towards the midday pressing; in
that he penetrated towards, therefore do these verses contain (the words)
‘ penetrate towards \
vi. 12 (xxviii.4). * Come 1 hither, O sons of strength * he recites at the third
pressing for (the goblet) being filled, (verses) containing (the words) ‘ strong ’,
1 drink‘ press and ‘ be drunk' and so perfect in form. They are addressed
to Indra and the Rbhus. They say ‘ Since they do not chant (verses) to the
Rbhus, then why do they call it the Arbhava Pavamana ? ’ Prajapati as
father having made immortal the Rbhus being mortal gave them a share in
the third pressing; therefore they do not chant (verses) to the Rbhus, but
they call it the Arbhava Pavamana. Further he says ‘ Seeing that in the
two first pressings he recites according to the metre, Gayatri verses at the
morning pressing, Tristubhs at the midday pressing, then why does he recite
Tristubh verses at the third pressing which is connected with the Jagati?’
* For the Prasthitas, see AfS. y. 5.19 ; (£8.
vii. 17. 6-11; Caland and Henry, pp. 286,
287.
3 RV. vi. 17.1: this and the next two contain
forms of abkMrd A£S. v. 5.19 ; 99®* v “*
17. 6. Cf. GB. vii. 21.
* RV. vi. 17. 2 ; A$S. v. 5.18; 99S vii. 17.6.
3 RY. vi. 17. 8 ; AfS. v. 6.19 ; 9?S. vii. 17. 7.
« RV. i. 104. 9 ; A'yS. v. 6.19 ; 99S. vii. 17. 8.
* RV. iii. 86.6 ; A 9 S. v. 6.19; 99 S. vii. 17. 9.
8 RV. iii. 86 . 2 ; A 9 S. v. 6.19 ; 99 S. vii. 17.
10 . A 9 S. inverts the order of the pre¬
ceding and this.
8 RV. iii. 82. 16; A 9 S. v. 6. 19; 99 S. vii.
17. 11.
1 For the filling of the goblets to RY. iv. 86
see A 9 S. v. 6.14 ; 99®* ®* 8 5 Caland
and Henry, VAgniitoma, pp. 846, 846.
It is merely referred to in KB. xxx. 1.
Cf. GB. vii. 22 .
[268:
vi. 12—] The Qastras of the Hotrakas
‘ The third pressing has the sap sucked out; the Trisfubh metre is one with
the sap not sucked out but full of pure juice; (therefore it serves) to make
it full of sap 1 should he reply; ‘ Moreover he thus gives Indra a share in
the pressing Further he says ‘ Seeing that the third pressing is connected
with Indra and the Rbhus, then why does he, the Hotr, alone at the third
pressing use for the Prasthita libations 2 what is manifestly (a verse 3 ) to
Indra and the Rbhus “ O Indra with the Rbhus, full of strength, the well
blended ”, while the others use (verses) to various deities, and how are
these (verses) connected with Indra and the Rbhus The Maitravaruna 4 uses
as offering verse ‘ 0 Indra and Varuna, drinkers of the pressed this pressed
(juice)'; in ‘Your chariot the sacrifice for the enjoyment of the gods * he men¬
tions many; that is a symbol of the Rbhus. The Brahmanacchansin 6 uses as
offering verse ‘ With Indra, O Brhaspati, drink the Soma '; in ‘ Let the drops
well formed enter you ’ he mentions many; that is a symbol of the Rbhus.
The Potr 6 uses as offering verse ‘ May the steeds, swift speeding, bring you
hither'; in ‘ Swiftly leaping, come ye forward on their backs’ he mentions
many; that is a symbol of the Rbhus. The Nestr 7 uses as offering verse
‘As at home come ye to us, swift to listen'; in ‘Come ye' he mentions
many; that is a symbol of the Rbhus. The Achavaka 8 uses as offering
verse 4 O Indra and Visnu drink of this sweet drink'; in ‘ The sweet Soma
juices of you two have come ’ he mentions many; that is a symbol of the
Rbhus. The Agnidh 0 uses the offering verse ‘ This praise to Jatavedas who
doth deserve it; in 4 Like a chariot let us magnify with devotion' he mentions
many; that is a symbol of the Rbhus. So are these veraes addressed to
Indra and the Rbhus. In that they are addressed to various deities, thereby
he delights the other deities. In that they consist mainly of Jagati verses, 10
and the third pressing is connected with the Jagati, verily (they serve) to
make perfect the pressing.
vi. 13 (xxviii. 5). Further he says ‘ Seeing that some of the Hotr's offices
have litanies and others have no litanies, how are they all made by him to
have litanies, and be equal and perfect ?' In that naming them together 1
they call them Hotr’s offices, thereby are they equal. In that some of the
Hotr’s offices have litanies and others not, thereby are they different. So
they all become for him possessed of litanies, equal and perfect. Further
* For the Prasthita libations see A£S. v. 5.
19 ; 59 ®- 2 - 4-12 ; Caland and Henry,
pp. 846-849.
• BY. iii. 60.5; A 9 S. v. 5.19; 99 S. viii. 2.5.
4 BY. vi 68. 10 ; A 9 S. v. 6. 19; 99 S. viii.
2 . 6 .
8 BV. iv. 60. 10; A 9 S. v. 6. 19; 99 S. viii.
2. 7.
• BY. i. 86 . 6 ; A^S. v. 6 . 19; 99 S. viii. 2. 8.
7 BY. ii. 86. 8; AQS. v. 6. 19 ; 99 S. via. 2. 9.
« BV. vL 69. 7; A 9 S. v. 6. 19; 99 S. viii.
2 . 10 .
9 BV. i. 94.1; A 9 & v. 6. 19; 99 S. viii. 2.11.
10 Weber compares prdya in 59®- 26. 6.
1 Weber (Ind. Stud. ix. 298) suggests as an
alternative 1 fibereinstimmend ’.
269] The Litanies of the Hotrakas [—vi. 14
he says ‘The Hotrakas recite at the morning pressing and recite at the
midday pressing; how do they recite at the third pressing? 9 ‘In that at
the midday they recite two hymns apiece 9 , he should reply, ‘for that
reason. 9 Further he says ‘Seeing that the Hotr has two litanies, how
have the Hotrakas two litanies? 9 ‘In that they use as offering verses
(verses) addressed to two deities 9 , he should reply, ‘ for that reason. 9
vi. 14 (xxviii. 6). Further he says ‘ Seeing that these three Hotr 9 s offices
are possessed of litanies, how have the others litanies? 9 The Ajya is the
litany of the Agnldh’s office, the Marutvatlya of the Potr’s, the Vafyvadeva
of the Nes(r 9 s; these Hotr's offices contain the characteristics accordingly. 1
Further he says ‘ Seeing that some Hotrakas have one direction only given
to them, then why has the Potr two directions given, and the Nestr two 2 * ? 9
When the Gayatri yonder having become an eagle brought the Soma, Indra
having cut off the litanies of these Hotr’s offices gave them to the
Hotr (saying) * You have called to me; you have known this \ The gods
said ‘With speech let us strengthen these two Hotr 9 s offices 9 . Therefore
have they two directions. By speech they strengthened the Agnldh’s office;
therefore his offering verses are one verse larger. 8 Further he says ‘ Seeing
that the Maitravaruna gives directions to the Hotr with * Let the Hotr say
the offering verse; let the Hotr say the offering verse ’, then why does he
give directions with ‘ Let the Hotr say the offering verse; let the Hotr say
the offering verse 9 to the Hotra^ansins who are not Hotrs ? 9 The Hotr is
the breath; all the priests are the breath; verily thus he says in effect ‘ Let
breath say the offering verse; let breath say the offering verse 9 . Then he
says ‘Is there a direction for the Udgatrs, or is there not? 9 ‘There is 9 he
should reply. In that the Prajastr, after muttering, says ‘ Do ye chant 9 ,
this is their direction. Further he says ‘Is there a choosing 4 * of the
Achavaka ? Or not ? 9 ‘ There is 9 he should reply. In that the Adhvaryu
says to him, ‘ O Achavaka, say what is to be said by you 9 , this is the choice
of him. Further he says ‘ Seeing that at the third pressing the Maitra¬
varuna recites (a litany) to Indra and Varuna, then why are the strophe
and antistrophe addressed to Agni? 9 With Agni as their head the gods
smote away the Asuras from the litanies; therefore its strophe and anti¬
strophe are addressed to Agni. 6 Further he says ‘ Seeing that the Brahmana-
cchansin recites (a litany) to Indra and Brhaspati at the third pressing,
1 The offering verses of the three priests con¬
tain references to Agni, the Maruta, and
the All-gods.
2 1. e. at the Rtuyfijas of the twelve Praisas,
the Potr number 2 and 8, the Nestr 8 and
9. The text is given in full in Sohefte-
lowitz, Die Apokryphen des Rgv 4 da, as v. 7.
8 The Agnldh has an extra verse RV. iii. 6.
9 ; A$S. v. 19. 7 ; 9£S. viii. 5. L
4 There is no formal Pravara; fc see A^S. v.
8 . 12 .
5 RV. vii. 82 and 84 are the ^astra; vii. 16.
16-18; 19-21 are the Stotriya and
Anurdpa.
[270
vi. 14—] The Qastras of the Hotrakas
and the Achavaka one to Indra and Visnu, how are their strophes and
antistrophes addressed to Indra 6 ?’ Indra drove away the Asuras from
the litanies; he said 4 With me who ? ’ With 1 1 ’ and 4 I ’ the deities followed
after; in that Indra was the first to drive away, therefore their strophes
and antistrophes are addressed to Indra; in that with ‘I* and 4 I’ the
deities followed after, therefore do they recite to various deities.
vi. 15 (xxviii. 7). Further he says 4 Seeing that the third pressing is
connected with the All-gods, then why are these hymns to Indra in Jagati
recited as the commencement at the third pressing ? * 4 Verily laying hold
of Indra by them they proceed' he should reply. Moreover in that the
third pressing is connected with the Jagati, it is for desire 1 of the Jagati.
Whatever metre is recited thereafter, it is all in the Jagati if these hymns
to Indra in Jagati are recited as the commencement at the third pressing.
Then at the end the Achavaka recites a hymn in Trisjubh 2 * With the rite ’;
the rite which is to be praised he refers to. ‘ With sap ’ (he says); sap is
food; (verily it serves) to win proper food. * With safe paths furthering
us * (he says); verily thus he recites for safety day by day. Further he
says 4 Since the third pressing is connected with the Jagati, then why have
they concluding verses in Tristubh ? ’ The Tristubh is strength; verily thus
at the end they keep finding support in strength. 4 This speech of mine
hath reached Indra, Varuna ’ is that of the Maitravaruna; 3 4 May Brhaspati
protect us around behind’ that of the Brahmanacchansin; 4 4 Both have
conquered ’ is that of the Achavaka, 6 for they two are victorious; 4 They
are not conquered, he is not conquered ’ (he says), for neither of them has
conquered.
4 What time, O Visnu, with Indra ye did strive
Then did ye two divide in three the thousand’
(he says). Indra and Visnu fought with the Asuras; having conquered,
them they said 4 Let us make an arrangement *. The Asuras said 4 Be it so ’.
Indra said 4 So much as Visnu three times traverses, so much be ours; let
the rest be yours ’. He traversed these worlds, then the Vedas, then speech.
• BY. i. 67 ; x. 68 and 48 are the ^astra; viii.
21. 1-2; 9-10 are the Stotriya and
Annrupa of the Br&liman&ochahsin; ii.
18; vii. 100; i. 166 ; vi. 69; and viii.
98. 7-9; 18. 4-6 are the verses of the
Ach&v&ka referred to. All these are the
$astras of the Hotrakas at the third
pressing in the Ukthya; see A$S. vi.
1. 2 ; ?$S. ix. 1-4; AB. iii. 49,60.
1 Gf. KB. xxx. 2, 8 and see also Vait xxxii. 86.
The form jagatkdmyd is very abnormal;
mitrakrtyd in AB. iii. 4. 6 is not probably
a parallel, but bkUyask&mya occurs in a
Kanva passage of the $B., cited by
Eggeling, SBE. xxvi. 42, n. 2.
2 RV. vL 69.
8 BV. vii. 84. 6.
4 RV. x. 48. 11 (not 42.11 as Haug, the last
hymn being x. 48).
0 BV. vi. 69. 8; cf. £B. iii. 8.1.18; Eggeling,
SBE. xxvi. 62, n. 2.
271] The Sampata and other Hymns [—vi. 17
They say ‘ What is the thousand ? 9 * These worlds, these Vedas, moreover
speech* he should reply. ‘Did ye divide* the Achavaka repeats in the
Ukthya, for he is then the last; the Hotr at the Agnis^oma and the
Atiratra, for he is then the last. ‘Should he repeat at the Sodagin?
Or should he not repeat?* ‘He should repeat’ they say; ‘ Why should he
repeat in the other days and not at this ? * Therefore he should repeat. 6
vi* 16 (xxviii. 8). Further he says ‘Seeing that the third pressing is
connected with the Nara^ansa, then why does the Achavaka at the end
recite in the Qilpas verses without reference to the Nara$ansa. 1 The
Nara$ansa (hymn) is a development; some seed is developed as it were;
this is already developed and so propagated. Again the Nara^ansa hymn
is soft and slipping; but the Achavaka is the last; (they think) ‘We
shall establish it in something firm for the sake of firmness Therefore
the Achavaka at the end in the Qilpas recites (verses) without reference to
the Nara^ansa (thinking) ‘ We shall establish it in something firm, for the
sake of firmness *.
ADHYAYA IV
The Sampata and other Hymns .
vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe,
at the morning pressing 1 for the continuity of the Ahina (sacrifice). Just as
the one day (rite) pressing, so the Ahina; just as the pressings of the
one day (rite) as a pressing keep united, so the days of the Ahina keep
united. In that they make the strophe of the next day the antistrophe at
the morning pressing for the continuity of the Ahina, verily thus they
continue the Ahina. The gods and the seers planned ‘ With what is the
same, let us continue the sacrifice; they saw this similarity in the sacrifice,
* The last four syllables are repeated; see
A 9 S. vii. 1. 12.
1 S&yana explains the term N&r&y&Asa as
praise of men like the Rbhus or Ahgi-
rases. In vi. 32 the N&rtyafisl verses
(D&nastutis) are mentioned. Gf. how¬
ever the N&r& 9 aAsa hymn, BY. x. 62 in
AB. vi. 27; KB. xxiii. 8 . There can be
no real doubt that the real reference is
to RV. x. 62 with its generative reference.
The reply to the objection is twofold;
in the first place the seed when developed
needs no further aid and as the Ach&v&ka
is late in the ritual it is developed when
it reaches him. Secondly the hymn is
soft And so a bad ending. The term
N&r&^aiisa occurs in yet another use of
the cups of the libations (Caland and
Henry, UAgnistoma, p. 220: the con¬
nexion with N&r&^afisa and the manes is
discussed by Oldenberg, ZDMG. liv.49 seq.
and Hillebrandt, Vedo Myth . ii. 102), but
this is not here in place,
vi. 17. 1 Of. above AB. vi. 6 .
[272
vi. 17 —] The Qastras of the HotraJcas
the Pragathas the same, 2 the beginnings 3 the same, the hymns 4 the same.
Indra is a house frequenter; where Indra goes first, then he returns again;
verily (it serves) to secure Indra in the sacrifice.
vi. 18 (xxix. 2). These Sampatas Vifvamitra first saw; them seen by
Vifvamitra Vamadeva created, 1 ‘ Thee, O Indra with the thunderbolt *; ‘ That
which of ours Indra rejoiceth in and desireth and ‘ How ? of what Hotr
hath he made great?’ To them he swiftly moved; in that he swiftly
moved (samapatat), that is why the Sampatas have their name. Vi$va-
mitra considered ‘ The Sampatas which I saw Vamadeva has created; what
hymns now can I create as counter Sampatas ? * He created these hymns
as Sampatas their counterparts. 2 'Straightway on birth, the bull, the
youngling/ ‘ Indra, breaker of citadels, overcame the Dasa with his beams/
'This offering do thou make attain/ 'Thy comrades, Soma-loving, desire
thee/' Ordering the bearer hath gone to the grandson of the daughter ', and
‘ Like a carpenter, have I fashioned a thought.’ ‘ Who alone is to be invoked
by mortals' Bharadvaja 8 (saw). ' With sharp horns, like a terrible wild
beast’, and ‘Praises have been offered in desire of glory’ Vasistha 4 (saw).
‘ To him the eager, the impetuous ’ Nodhas 6 (saw). Having recited at the
morning pressing the strophes of the six-day (rite), at the midday they
recite the Ahina hymns. These are the Ahina hymns; ' Let the true one
come hither, the bounteous, he of the Soma lees ’ the Maitr&varuna e (recites)
containing (the word) ‘true’. ‘To him the eager, the impetuous’ (this
hymn) containing (the word) ‘ prayer ’ in ‘ To Indra the prayers most truly
given ’ and ‘ O Indra, these prayers have the Gotamas made ’ the Brahmana-
cchansin 7 recites. ‘ Ordering the bearer ’ (this hymn) containing (the word)
‘ bearer ’ in ' They have produced the bearer ’ the Achav&ka 8 recites. They
say ‘Why does the Achavaka recite this hymn containing (the word)
“bearer” both in the days that go away and those that come up again?’
2 See A 9 S. vu. 4 6 ; see below AB. vi. 21.
* See A 9 S. vii. 4. 7; below AB. vi. 22.
4 Not the ahlnaaukt&ni as S&Jrana but the
aharahahfasyani ; see A 9 S. vii. 4. 8 and 9;
AB. vi. 20. Mokahaari he sees a cat.
1 RV. iv. 19, 22 , 28; A. 9 S. vii. 6 . 20.
2 RV. iii. 48, 84, 86 , 80, 81, 88 ; A 9 S. vii. 5.
20 omits Hi. 48 and iii. 88 ; see AB. vi.
20 .
8 RV. vi. 22; A9& vii. 5. 20.
4 RV. vii. 19, 28; A. 9 & vii. 5. 20 omits vn.
28; see AB. vi. 20. It is really not a
Saxhp&ta proper.
® RV. i. 61; A 9 S. vii. 4. 8 ; 99 S. xii. 4. 17,
18.
8 RV. iv. 16 ; A 9 S. vii. 4. 9; 99 S. xii. 8. 18,
14.
7 RV. i. 61: Id and 16 are referred to.
8 RV. iii. 81; A 9 S. vii. 4. 9; 99 S. xii. 6 . 16,
17. This is repeated both on the days of
the §adahas and also on the days, which
once past do not recur, here specified ; for
its use on the §adahas, see AB. vi. 19. 4.
The term Alilna is here a quite peculiar
one, the days being single days in as. The
order is (1) strophe and antistrophe; (2)
the Kadvant Prag&tha; (8) the Aram
bhanfya ; (4) the aharahahfasya ; (5) the
Ahlua for the Maitr&varuna; (4) and (5)
being inverted for the other two; see
A 9 S. vii. 4.
273]
The Sampata and other Hymns [—vi. 19
The knower of many Res is powerful; the hymn contains (the word)
( bearer 9 ; the bearer bears the yoke to which it is yoked. Therefore the
Achavaka recites in both cases this hymn containing (the word) ‘bearer*,
both in the days that go away and in those that come up again. These are
on five days, the Caturvinpa, Abhijit, Visuvant, Vi$vajit and Mahavrata;
these days are Ahlnas, for nothing in them is left out; these days go away
without recurring; therefore they recite them on these days. In that they
recite them, (they hope) * Let us obtain the worlds of heaven without defect,
with all forms, with all perfection. In that they recite them, they invite
Indra with them, like a bull to a cow. In that moreover they recite them,
it is for the continuity of the Ahlna; verily thus they continue the Ahlna.
vi. 19 (xxix. 3). These three Sampata (hymns) the Maitravaruna recites
one by one day by day, alternating their order; 1 * on the first day (he
recites) * Thee O Indra, with the thunderbolt', on the second ‘ That which
of ours Indra rejoiceth in and desireth *, on the third * How ? of what Hotr
hath he made great?* Three Sampatas the Brahmanacchansin recites one
by one day by day, alternating their order,* on the first day ‘ Indra, breaker
of citadels, overcame the Dasa with his beams ’, on the second *Who alone
is to be invited by mortals*, on the third ‘ With sharp horns, like a terrible
wild beast *. Three Samp&tas the Achavaka recites one by one, day by day,
alternating their order, 3 on the first day ‘ This offering do thou make attain *,
on the second ‘Thy comrades, Soma-loving, desire thee*, on the third
‘ Ordering the bearer hath gone to the grandson of the daughter*. These
number nine; there are three to be recited every day; 4 * these make up
twelve; the year has twelve months; Prajapati is the year; the sacrifice is
Prajapati; thus they obtain the year and Prajapati; thus they continue
day by day to find support in the year, in Prajapati, in the sacrifice.
Between them they should insert an insertion, Viraj verses and verses 3 by
Vimada without repetition of 0 on the fourth day, Pankti 6 verses on the fifth,
1 BV. iv. 19 ; iv. 22 ; iv. 28. viparydsam pre¬
sumably means that on the last three
days of the ^agaha they are repeated in
the same order. These hymns replace
the Ahlna hymns of the special days (AB.
vi. 18, n. 8). See A9& vii. 5.21,22 ; cf.
Vait. xxxi. 26.
* RV. iii. 84; vi.22; vii. 19.
8 BV. iii. 86; iii. 80 ; iii. 81.
4 See for these AB. vi. 20.
8 RV. vii. 22. 6-8; vii. 81. 10-12; see KB.
xxix. 6 where they are called 9ilpas.
These are made into three triplets and
inserted by the three priests on the fourth
35 mJ
day of the Qadaha; the verses by
Vimada are not an alternative as sug¬
gested by Sftyana (jekahpakfah ... pakfdn-
taram) but an addition, and the Anand.
ed. reads veutnadif ea caturth* (which is of
course palaeographically practically the
same as the reading oatmorfif caharUU). The
verses are BV. x. 28. 1-7 ; the first three
verses in each case go to the Maitrft-
v&runa; the Br&hman&oohaAsin has 8-
6 ; the Ach&v&ka 6-7. See A$S. vii. 11.
84 Mg.; Vait. xxxii. 7.
• RV. i. 29. 1-7 ; A$S. vii. 11. 89. Cf. 9?S.
xii. 6. 12 ; Vait xxxii. 8.
[274
vi. 19 —] The Qastras of the Hotrakas
and verses by Parucchepa 7 on the sixth. Moreover on those days which
have great Stomas the Maitravaruna 8 should insert * What friend of man
to-day, god-loving?’, the Brahmanacchansin, 9 ‘He who hath been placed
as it were in the forest delighting,’ and the Achavaka 10 ‘Come hither,
standing on thy chariot seat ’. These are the insertions; by means of these
insertions the gods, the seers, conquered the world of heaven. Verily thus
also the sacrificers by these insertions conquer the world of heaven.
vi. 20 (xxviii. 4) * Straightway on birth the bull, the youngling ’ the
Maitravaruna 1 recites day by day before the hymns. That hymn is
heavenly; by this hymn the gods conquered the world of heaven, by this
the seers. Verily thus also the sacrificers by this hymn conquer the world of
heaven. It is by Vifvamitra; Vifvamitra was the friend of all; all
becomes friendly to him who knows thus and to those for whom a Maitra¬
varuna, knowing thus, recites this before the hymns day by day. It con¬
tains (the words) ‘ bull ’ and ‘ dattle ’; (it serves) to win cattle. It is of
five verses; the Pankti has five Padas; food iB the Pankti; (it serves) to
win proper food. ‘Praises have been offered in desire of glory’ the
Brahmanacchansin 2 recites day by day the hymn containing (the word)
‘ praise ’ and so perfect. This hymn is heavenly; by this hymn the gods
conquered the world of heaven, by this the seers. Verily thus also the
sacrificers by this hymn conquer the world of heaven. It is by Vasistha;
by it Vasistha went to the dear abode of Indra, he conquered the highest
world. He goes to the dear abode of Indra, he conquers the highest
world who knows thus. It has six verses; the seasons are six ; (it serves)
to win the seasons. He recites it after the Sampatas. Having obtained
thus the world of heaven the sacrificers find support in this world. ‘Like
a carpenter have I fashioned a thought', the Achavaka 3 recites day by
day, containing (the word) ‘ towards ’ and a symbol of continuity. ‘ Ponder¬
ing on the dear (days) to come' (he says); the days to come are dear;
verily thus they proceed pondering on, laying hold of, them. The world of
heaven is to come as compared with this world ; verily thus he alludes to
it. ‘ I long to see the sages, with wisdom ’ (he says), our seers who are
departed are the sages; verily thus he refers to them. It is by Vifvamitra;
Vifvamitra was the friend of all; all becomes friendly to him who knows
thus. That which he recites has no deity mentioned and is connected with
* RV. i. 181. 1-7 ; AfS. vii. 11. 40. Cf. ffS. 10 RV. ui. 48 ; AfS. vii. 12. 1.
zii. 8. 12 ; Vait. xxxii. 9. 1 RV. iii. 48. Cf. ApS. vii. 4. 8
• RV. iv. 25 ; AfS. vii. 12. 1 ; Vait. xxxiii. * RV. vii. 28. Cf. AfS. vii. 4. 9; fps. xii.
18 ; GB. xi. 1. These are used for the 4. 8.
Chandomas as the Stomas increase in size. 9 RV. iii. 88. Cf. AfS. vii. 4. 9; 59 s - z “-
RV. x. 29 ; AfS. vii. 12.1; Vait. xxxii. 10 ; 5. 8.
GB. xi. 2.
9
275]
[—vi. 22
The Kadvant Pragathas
Prajapati. Prajapati is he whose name is not mentioned; (it serves) to
obtain Prajapati. Once 4 he mentions Indra; thereby he departs not from
the Indra form. It is in ten verses; the Viraj has ten syllables; the Viraj
is food ; (it serves) to win food. As to its being of ten verses, the breaths
are ten; verily thus they obtain the breaths, they place breaths in the
body. He recites it after the Sampatas; verily thus having obtained the
world of heaven, the sacrificers find support in this world.
vi. 21 (xxix. 5). ‘Who, O Indra, him that hath thee as his wealth’,
* What newest of praises *, and ‘ What hath not been wrought by him * are
the Pragathas 1 containing the word ‘ who ’ which are recited day by day
at the beginning. Prajapati is Who; (verily they serve) to obtain Praja¬
pati. Moreover in that they contain (the word) ‘ who ’ and who is food,
(they serve) to win food. Moreover as to their containing (the word)
‘ who ’, day by day they praise employing the Ahlna hymn, duly appeased,
and it is by the Pragathas containing (the word) 1 who ’ that they appease
them. Appeased they bring them prosperity (ka ); appeased they carry
them towards the world of heaven. The beginnings of the hymns which
they recite should be in Tristubh; these some recite before the Pragathas,
calling them inserted verses. That he should not do so. The Hotr is lordly
power, the Hotra§ansins are the people; verily thus they would make the
people refractory to the lordly power which is a confusion. He should
know ‘ These my hymn beginnings are Tristubhs \ Just as men set sail on an
ocean so set they sail who perform the year or a twelve day (rite) ; just as
men desiring to reach the other shore mount a ship well found, 2 so do they
mount the Tristubhs. That metre having made them go to the world of
heaven does not fail, for it is the strongest of all. He should not utter the
call for these (verses) (thinking) ‘ The metre is the same; moreover let me
not make them inserted verses/ In that they recite these (verses), (they
think) 1 Let us mount the hymns with the recognized beginnings of the
hymns/ In that they recite these (verses), verily with them they summon
Indra, like a bull to the cow. Moreover in that they recite them, (it
serves) for the continuity of the Ahina; verily thus they continue the Ahina.
vi. 22 (xxix. 6). * O Indra drive away all our enemies in front ’ the
Maitravaruna 1 recites day by day before the hymns:
« RV. iii. 88. 10. RV. iv. 16 ; vii. 28 ; iii. 88; then the
i RV. vii. 82. 14 and 15; viii. a 18 and 14 ; concluding verses ; AB. vi. 18, n. 8 ex-
66 . 9 and 10. In this chapter the order plains the order of iii. 48 and iv. 16 (for
of the various parts of the litanies agrees the opposite order see AB. vi. 18 and 20).
clearly with that in A£S. vii. 4 (mis- Afdntani may be read,
interpreted by Haug, ii. 412, n. 8) ; viz. * Cf. below AB. vii. 18; BR. vii. 1199.
the Pragftthaa; then the Tristubh verses; vi. 22. 1 RV. x. 181.1. Cf. A£S. vii. 4. 7; 95**.
then RV. iii. 48; i. 61; iii. 81 ; then xii. 8. 5 ; KB. xxix. 4.
[276*
vi. 22 —] The Qastras of the Hotrdkas
1 Drive away those behind, 0 overpowering one,
Drive away those to the north, 0 hero, those below to the south
That we may delight in thy wide protection ’
(he says); it is a symbol of freedom from fear; for he desires as he pro¬
ceeds freedom from fear. * Those yoked with prayer, I yoke with prayer'
the Brahmanacchansin 2 recites day by day; in 1 1 yoke * it contains (the
word) yoke, since the Ahina is yoked as it were; (therefore) it is a symbol
of the Ahina. ‘ To wide space thou leadest us after knowing * the Achavaka 3
recites day by day; since the Ahina goes as it were, (the words) c Thou
leadest after * are a symbol of the Ahina; (the words) ‘ Thou leadest * are
a symbol of the proceeding of the sacrificial session. These are recited day
by day. They should conclude with the same verses; 4 Indra is a home-
goer as regards their sacrifice ; as a bull to the cow, or as a cow to its well-
known place of pasture, so does Indra come to their sacrifice. He should
not conclude with the ‘ Prosperity let us invoke ’ verse 5 the Ahina (hymn);
the Esatriya departs from his kingdom; his rival he then summons.
vi. 28 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite),
with 1 ‘ He traversed the atmosphere* he yokes; with * So Indra* he releases;
with 2 * I of the two connected with Sarasvati * and ‘ Surely this of thee *
he yokes the Ahina; with 3 ‘ Let us be thine, O god Varuna * and 4 Chant ye *
he releases. He is worthy to weave the Ahina who knows how to yoke and
to release it. In that they are yoked on the Caturvin$a day is the yoking;
in that they are released before the concluding Atiratra is the releasing.
If on the Caturvin$a day they were to conclude with (the verses) of the
one day (rite), they would conclude the sacrifice, and would not make it an
Ahina; if they were again to conclude with the concluding verses of the
Ahina, the sacrifice would perish, just as one wearied and not being released
perishes. With both sets should they conclude. 4 That is as if one were
to go a long journey unyoking from time to time; the sacrifice becomes
continuous, and yet they release (it). He should not over-recite the Soma by
* RV. iii. 86. 4. Cf. A£S. vii. 4. 7 ; S. rii.
4. 2.
» RV. vi. 47. a Cf. AfS. vii. 4. 7 ; 9?S. xii.
5.2.
4 Viz. RV. iv. 16. 21 (M&itrftvaruna) ; vii.
28. 6 (Br&hmaniechafisin); ii. 11. 21
Ach&v&ka) ; see AB. vi. 23.
4 RV. iii. 8a 10. See A£S. vii. 4. 10.
1 RV. viii. 14. 7-9; vii. 28.6 (the Br&hmanA-
ccha&sin), for the morning and mid¬
day pressings as concluding verses. Cf.
OB. xi. 6.
• RV. viii. 88. 10 ; ii. 11. 21 (the Ach&vika) ;
the second refers to the release.
* RV. vii. 66. 9; iv. 16. 21 (the Maitrfcva-
runa); the first refers to the joining.
4 I. e. the Maitr&varana with those of the
one day rite only; the Aoh&vftka with
those of the Ahina; the Br&hmanA-
cchafisin with those of the Ahina in
the morning and those of the one day
rite at the midday pressing: above AB.
vi. a
The Ahlna Rite
277 ]
[—vi. 24
more than one or two verses at the two pressings 6 ; when a Stoma is over¬
recited by many verses then come into existence long stretches of wild;
he may use an unlimited number at the third pressing; the world of
heaven is unlimited; (it serves) to obtain the world of heaven. He grasps
the Ahlna continuous and firm who knowing thus performs the Ahma.
vi. 24 (xxix. 8). The gods saw the cows in a cave ; they sought to win
them with the sacrifice; they obtained them with the sixth day. At the morn¬
ing pressing with Nabhaka’s (hymn) they tore open (nabh) the cave; in that
they tore it open, verily thus they loosened it. On the third pressing having
destroyed the cave with the Valakhilyas as the thunderbolt and (the verse)
of one Pada as the hammer of speech, they drove out the cows. Verily thus
also the sacrificers tear open the cave at the morning pressing with
Nabhaka’s (hymn); in that they tear it open, verily thus they loosen it.
Therefore the Hotrakas at the morning pressing recite triplets 1 by
Nabhaka. 1 When supporting the summits \ the Maitravaruna, ‘ O Indra,
ancient are thine addresses the Brahmanacchansin ; * The middle of con¬
flicts ’, the Achav&ka. At the third pressing having destroyed the cave
with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the
hammer of speech they obtain the cows. First he transposes by Padas 2 the
six hymns of the Valakhilyas, by half verses the second time, by verses
the third time. When transposing by Padas be should place (a verse) of one
Pada in each Pragatha; that is the hammer of speech. There are five
(verses) of one Pada; four from the tenth day, one from the Mahavrata.
There are the M&hanamnl Padas of eight syllables; he should recite as
many of these as he requires to complete; he should disregard the otherB.
When transposing by half verses he should recite these (verses) of one
Pada, and these eight-syllable Padas of the Mahanamnls. When trans-
5 Gf. AB. vi. 8. 5 ; here an unlimited number
is allowed for the third pressing only, a
view which really is not consistent with
that view; cf. A$S. vii. 12. 5 with comm.
1 RV. viii. 41. 4-6 ; 40. 9-11; 8-6 ; A$S. vii.
2. 17. They follow the Anurupaa or
Tristubhs.
* The mode of recitation is given by A9&.
viii. 2.19-21. The first six hymns (RV.
viii. 49-64) are recited by Padas, half
verses, and verses; the order is first
Pada of first verse of first hymn, then
second Pada of second verse of second
hymn; first Pada second verse second
hymn, second Pada first verse first hymn
and so forth. The Prag&thas are made
up of two verses; this done, an eight-
syllable verse is added, viz. indro vipxuya
gopcUih ; indro vtpvasya bhUpcUih ; indro
vifoasya rdjaii ; indro vigvasya ceiati; indro
vifoatk virQjcUi ; further the eight-syllable
Padas of the Mah&n&mnls are added (from
AA. iv. pracetanapra cetaya, &c.) so far as is
needed to fill up the number of Prag&thas.
The transposition of half verses follows in
precisely the same way, thus viii. 49.1 a
and b ; 60. 2 e and d ; that by verses viii.
49.1; 60.2, ftc. A^S. viii. 2.28 says that
the Mah&n&mnls yield with the purUas
28 sets of eight syllables to fill up the 28
Prag&thas of the six V&lakhily& hymns.
Below in AB. vi. 28 two other ways of
the recitation are referred to.
vi. 24—] The Qastras of the Hotrahas [278
posing by verses, he should recite these (verses) of one Pada and these
eight-syllable Padas of the Mahanamms. In that he transposes for the
first time the six hymns of the Valakhilyas, verily thus he transposes breath
and speech; in that for the second time, thus he transposes eye and mind ;
in that for the third, thus he transposes ear and self. Thus is the desire in
the transposition obtained, in the Valakhilyas as the thunderbolt, in (the
verse) of one food as the hammer of speech, in the arrangement of the breaths.
For the fourth time he recites the Pragathas without transposition; the
Pragathas are cattle; (they serve) to win cattle. He should not here insert
(the verse) of one Pada; if he were to insert (the verse) of one Pada, by the
hammer of speech he would strike off cattle from the sacrificer. If a man
were to say to him then * You have struck off cattle from the sacrificer, you
have made him without cattle \ it would certainly be so. Therefore he should
not insert (the verse) of one Pada. He inverts the last two hymns; this is
their transposition. This to Saubala Sarpis Vatsi recited; he said * I have
secured 3 the most abundant cattle in this sacrifice; not the least will come
to me/ To him he gave (fees) as to great priests. That recitation is rich
in cattle and heavenly; therefore he recites it.
vi. 25 (xxix. 9). He mounts the difficult mounting; the explanation of
this has been given. 1 In (a hymn) to Indra 2 should he mount for one desiring
cattle; cattle are connected with Indra. It should be in Jagati; cattle are
connected with the Jagati; it should be a great hymn; verily thus he
establishes the sacrificer in most numerous cattle. In (a hymn) by Baru
should he mount; it is a great hymn and in Jagati. In (a hymn) to Indra
and Varuna 3 should he mount for one desiring support. This Hotr’s office
has these as deities, and has support in these; in that (the offering verse is)
addressed to Indra and Varuna, 4 verily thus he establishes it in its own
support as the end. As to (his mounting) in (a hymn) to Indra and
Varuna, there is here a Nivid; by a Nivid are desires obtained. If he
mounts in (a hymn) to Indra and Varuna, it should be in # (a hymn) by
Suparna. Thus is obtained the desire in (the hymn) to Indra and Varuna,
in (the hymn) by Suparna.
vi. 26 (xxix. 10). They say * Should he recite together 1 on the sixth day ?
* Cf. AB. vi. 86, n. 8.
1 See AB. iv. 21; KB. xxz. 5. The Durohana
follows the V&lakhily&s and the subse¬
quent hymn, before its last verse.
* RV. x. 96; it begins pra vo make ; butS&yana
sees here in mahdaukta the same use as in
AA. ii. 2. 2. Cf. 99S. xi. 14.10, 26.
* RV. viii. 69 by Suparna is clearly meant
and not the hymn pra dhdrd yantu (AGS.
iii. 12. 14) given as an alternative by
S&yana. This is given as the hymn in
A 9 S. viii. 2.18-16 in which the Dfirohana
is to be performed (see AB. vi. 26). Cf.
99S. xii. 11. 17.
4 RV. vi. 68.11; see A 9 S. vi. 1. 2.
vi. 26. 1 I. e. the question is whether the
ordinary 9&&tra is to be performed or not
with the Dtlrohana. Cf. AB. vi. 36.
279]
The Duroharui
[—vi. 27
Or should he not recite together ? * * He should recite together ’ they say;
‘Why should he recite together on the other days and why not recite
together on this?’ Or rather they say ‘He should not recite together.
The sixth day is the world of heaven; the world of heaven is not a place
where all meet; only certain ones meet in the world of heaven If he
were to recite together, he would make it common; in that he does not
recite together, it is a symbol of the world of heaven. Therefore he should
not recite together. Again as to his not reciting together, the strophe is
the body, the Valakhilyas the breaths; if he were to recite together, from
these deities he would sever the breaths of the sacrificer; if one were
to say of him then ‘From these two deities he has severed the breaths
of the sacrificer; breath will leave him ’, it would certainly be so. There¬
fore he should not recite together. If he should reflect ‘ I have recited the
Valakhilyas; let me recite together before the difficult mounting he should
not on any account so desire. But if pride seizes him, let him recite many
hundreds after the difficult mounting; therein is obtained that in desire of
which he does so. The Valakhilyas are addressed to Indra; they have
Padas of twelve syllables; therein is* there obtained the desire that is in
the Jagati (hymn) to Indra. 2 Moreover there is this hymn to Indra and
Varuna, 8 and a closing verse for Indra and Varuna; therefore he should not
recite together. They say‘ As is the Stotra, so the Qastra; the Valakhilyas
are recited transposed, is the Stotra transposed or not transposed?’
‘Transposed* he should reply, ‘A twelve-syllable within eight-syllable 4
(Padas). 1 They say 1 As is the Qastra, so the offering verse; three deities
are praised, Agni, Indra, Varuna, but he uses (a verse) to Indra and Varuna
as offering verse; how is it that Agni is not omitted ? * Varuna is Agni,
this also is declared by a seer. 6 ‘ Since thou, O Agni, art bom as Varuna *;
thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni
is not omitted.
ADHYAYA V
The Qilpas.
vi. 27 (xxx. 1). They recite the (Jilpas. 1 These are the works of art of
the gods; in imitation of these works of art here is a work of art accom¬
plished ; an elephant, a goblet, a garment, a gold object, a mule chariot are
* I.e. BY. iii. 61. 1-3 (A^S. vi. 1. 2; 9£S.
iz. 8. 8) is to be omitted in favour of
the BY. vii. 84 ; see A£S. viii. 2.16.
The sense of w + » as sever (from) seems
necessary; cf. PB. ziv. 6. 6.
« BY. vii. 84.
4 The Stotra is prepared on the DvipadA
verses, BY. v. 24. 1-8.
* BV. v. 8. 1.
1 Cf. KB. xxix. 5 for a different view of the
word ; the parallel is xxx. 4» They are
said at the 3rd pressing normally on the
6 th day of the Prsthya §adaha.
vi. 27—] The Qastras of the Hotrakas [280
works of art; a work of art is accomplished in him who knows thus. As
to these ‘works of art’ (Qastras), the Qilpas are a perfection of the self;
verily by them the sacrificer perfects himself as composed of the metres.
He recites the Nabh&nedistha 2 (hymn); the Nabhanedistha (hymn) is seed;
thus he pours seed; he recites it without mention (of the deity); without
mention is seed secretly poured in the womb. He becomes mingled with
seed: 1 United with earth he sprinkled seed 9 (he says); verily (it serves) to
perfect seed. He recites it with the Nara^ahsa 3 (hymn); man is offspring,
praise speech; verily thus he places speech in offspring, therefore offspring
are bora speaking. Some recite it before saying ‘ Speech has its place in
front ’; others after saying * Speech has its place behind ’; in the middle
should he recite it; speech has its place in the middle; in a place nearer
the end; speech is nearer the back as it were. It the Hotr having poured
in seed form hands over to the Maitravaruna, 4 * * * * (saying) 1 Do thou provide
the breaths for it ’.
vi. 28 (xxx. 2). He recites the Valakhily&s; 1 the Valakhilyas are the
breaths; verily thus he provides breaths for him. He recites them trans¬
posed ; these breaths are transposed, expiration (linked) with inspiration,
cross breathing with inspiration. He transposes by Fadas the first two
hymns, by half verses the second two, by verses the third two. In that he
transposes the first two hymns, thus he transposes breath and speech; in
that the second two, thus he transposes eye and mind; in that the third two,
thus he transposes ear and self. Some transpose, putting Brhati verses and
Satobrhati verses in twos together; then the desire that is in transposition
is obtained, but Pragathas do not come about. He should transpose with
intermingling; thus are Pragathas produced. The Valakhilyas are to be
Pragathas; therefore should he transpose with intermingling; as to his
intermingling, the Brhati is the body, the Satobrhati the breaths; he recites
2 RV. x. 61; v. 5 is referred to. See AfS.
viiL 1. 20. Cf. above AB. vi. 16.
8 RV. x. 62. It is inserted after RV. x. 61. 25;
see AfS. viii. 1. 20.
4 The filpas of these priests have two forms,
the vikrta at the third pressing of the
sixth day, at the V^vajit, and [if the
Sftman chanters use Dvipad&s at the
third pressing of any Ukthya day; this is
the form contemplated in AB., save in vi.
80,81; in the case that the sixth day or the
Vifv^jit is an Agnistoma or the Dvipadfis
are not used, then a simpler form of fil¬
pas appears at the midday pressing, the
Aohftvftka discontinuing his Evay&marut
and the Maitr&varuna using only the
Brhati hymns ; see AfS. viii. 4. 4-12.
1 AfS. viii. 2. 6 so?, (cf. ffS. xii. 6. 12 seg.)
gives the modes of reciting here men¬
tioned as two, the MahAvftlabhid, adopted
in AB. vi. 24. 6 wherein all the six hymns
are recited in the three ways, and the
two Haundinas in which the hymns are
divided into three sets of two each (so
KB. xxx. 4); the first of the Haundina
methods uniting the Brhatls and the
Satobrhatis in twos, while the other is
here preferred, and unites on the basis
of vi. 24.
281 ]
The SuJcirti , Vrsakapi , and Evaydmarut [— vi. 80
the Brhati, it is the body, then the Satobrhati, it is the breaths; then the
Brhati, then the Satobrhati; thus he continues to strengthen the body with
the breaths around. Therefore should he transpose with intermingling.
Again as to his intermingling, the Brhati is the body, the Satobrhati cattle;
he recites the Bfhati, it is the body, then the Satobrhati, it is cattle; then the
Brhati, then the Satobrhati; thus he continues to strengthen the body with
cattle around. Therefore should he transpose with intermingling. He
inverts the two] last hymns; 2 this is their transposition. The Maitravaruna
having made the breaths for it hands it over to the Brahmanacchansin
(saying) * Do thou propagate it ’.
vi. 29 (xxx. 8). He recites the Sukirti 1 (hymn); the Sukirti hymn is a
birthplace of the gods; thus he produces the sacrificer from the sacrifice as
a divine birthplace. He recites the Vrsakapi 2 (hymn); the Vrsakapi is the
body; verily thus he makes a body for it. He recites it with the sound o;
the sound o is food ; thus to it on birth he gives food as the breast to
a child. It is in Pankti verses; man is fivefold and arranged in five
divisions, hair, skin, flesh, bone, marrow. As great as is man, so great
does he make the sacrificer. Having produced him the Brahmanacchansin
hands him over to the Achavaka (saying) ‘Do thou fashion a support
for him \
vi. 80 (xxx. 4). He recites the Evayamarut 1 (hymn); the Evayamarut
(hymn) is a support; verily thus he makes a support for him. It he
recites with the sound o ; the sound o is food; verily thus he places food
in him. It is in Jagatl or Atijagatl; all the world is connected with the
Jagati or Atijagatl. It is addressed to the Maruts; the Marutsare waters,
food is water; verily thus in order he places proper food in him. These
they call the accompanying (hymns), the Nabhanedistha, the Valakhilyas,
the Vrsakapi, the Evayamarut. These he should recite together or not
recite together; if he recites them separately; that would be as if one
were to divide in two a man or seed; therefore he should recite them
together or not recite them together. Bulila Afvatara Afvi being Hotr at
the Vijvajit meditated * Of these Qilpas two are liable to be performed
at the midday in the Vi 9 vajit in the year (rite); come, let me here have
recited the Evayamarut (hymn) \ He then had recited the hymn. When
it was being recited thus, Gaufla came up; he said 1 0 Hotr, how is that
your Qastra is wandering without a wheel*. ‘What has happened* (he
3 AB. vi. 24. 15. 3 BV. z. 86. See i-9®* yiii. 8. 4-6; 99®* xii.
1 RV. x. 181. Cf. KB. xxx. 6. It follows the 18. 1.
strophe and antistrophe, RV. x. 157.1-5 ; vi. 80. 1 RV. v. 87; see AfS. viii. 4.2; 99®*
▼i. 17. 5 ; see A 9 S. viii. 8. 3 ; 99S. xii. xii. 26. 10. Cf. AB. v. 15.
18. 1.
36 [b.a& m]
[282
vi. 30—] The Qastras of the Hotrakas
replied). 1 The Ev&yam&rut is being recited further on'; * he replied, * the
midday is connected with Indra; why do you seek to draw Indra away
from the midday ? ’ ‘ I do not seek to draw Indra away from the midday;
he said. ( But this text is not appropriate for the midday; it is Jagati or
Atijagati; all this is connected with the Jagati or Atijagati; it also is
addressed to the Maruts; do not recite it’ (he replied). He said ‘Stop,
O Achavaka ’; then he sought instruction from him. 3 He said ‘ Let him
recite (a hymn) to Indra 4 with a reference to Visnu; then do thou, O Hotr,
after the inserted verse to Rudra 6 and before (the hymn) to the Maruts
insert this (Evayamarut) hymn. He caused the recitation to be made so;
now to-day it is thus performed. 6
vL 81 (xxx. 5). They say 1 ‘ Seeing that in the Vifvajit, in the Atiratra
form/ 8 and so on the sixth day the sacrifice comes into order,the generation of
the sacrificer comes into order, how is it that here, while the Nabhanedistha
hymn is not recited, the Maitravaruna recites the Valakhilyas; they are
the breaths; seed comes first and then breath. So the Brahmanacchahsin:
while the Nabhanedistha is not recited, he recites the Vrsakapi; it is the
body; seed is first, then the body; how then is the sacrificer produced t How
are the breaths not confused ?* ‘By means of the whole sacrificial rite they
prepare the sacrificer; like an embryo in the womb, so he lies growing.
Not at once in the beginning does it come into being whole; separately each
member comes into being as it comes into being ’ (is the reply). If they
perform all on the same day, the sacrifice comes into order, the generation
of the sacrificer comes into order. Moreover the Hotr recites at the third
pressing the Evay&marut (hymn); verily thus at the end he establishes
him in a support.
vi. 32 (xxx. 6). When the metres had been obtained by the sixth day the
sap poured over; Prajapati was afraid * This sap of the metres going away
• 1 North’ is S&yana's version, i. e. by the
Ach&v&ka, whose altar is north of the
Hotf’s.
8 S&yana takes ise=ichOmi and makes this a
quotation obviously in error. Weber
(Ind. Stud . iz. 803) corrects the version of
S&yana which takes fansista as third
person sing.
4 RV. vi. 20 : v. 2 refers to Visnu ; see AfS.
viii 4. 10; 99 S. xii. 6.14.‘ *
• RV. i. 48.6; see Caland and Henry, L'Ayni-
ftoma, pp. 878, 875.
• I.e. at the Vifvajit, the other two
being transposed to the midday; see
AfS. viii. 4. 7-9 ; 99 S. xi, 15. 10.
1 This refers to the V^vajit in a Sattra where
the N&bh&nedistha of the Hotr is as usual
in the Va^vadeva fastra in the third
pressing. The 9 as tras of the Maitrfe-
varuna and the Br&hman&ochaftsin then
loose their special predecessor; being
transferred to the midday ritual, in the
Agnistomaform ;cf. KB. zzv. 12-14. The
answer is that all the 9Up** are per¬
formed though not in the same order,
the Evay&marut being also found in the
Hotr’s recitation.
*1.6. as an Ek&ha, and also on the sixth
day, an Ukthya (read uklMyaaamsth&tvma
in comm.). Cf. A 9 S. viii. 4. 5, 6.
283]
The Kuntdpa Hymns [—vl 32
will go over the worlds. It he grasped around from above with the metres,
that of the Gayatri with the Nara$ansl, that of the Tristubh with the
Raibhi, that of the Jagati with the Pariksiti, that of the Anus^ubh with
the Karavya. Thus he placed again the sap in the metres. He sacrifices
with metres full of sap, with metres full of sap he extends the sacrifice who
knows thus. He recites the Nara^ans! (verses) 1 ; men are offspring, praise
is speech; verily thus he places speech in offspring; therefore offspring here
are born speaking (for him), who knows thus. As to the Narft$ansls, by recit¬
ing the gods and the seers went 1o the world of heaven; verily thus also the
8acrificers by reciting go to the world of heaven. These he recites taking
apart, 8 as (he recites) the Vrsakapi (hymn); for it is connected with the
Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not
say the sound o ; he should accent specially, 3 for it is their sound o. He
recites the Raibhi (verses) 4 ; the gods and the seers making a noise went
to the world of heaven; verily thus the sacrificers making a noise go to the
world of heaven. These he recites taking apart, like the Vrs&kapi,for it
is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi.
In them he should not say the sound 0 ; he should accent specially, for it is
their sound o. He recites the Pariksit 6 (verses); Pariksit is Agni, for Agni
dwells around (pari lcseti) these creatures; for round Agni these creatures
dwell ; he attains union and identity of form and world with Agni who
knows thus. As to these being Pariksit (verses), Pariksit is the year, for
the year dwells round these creatures, for round the year these creatures
dwell. He attains union and identity of form and world with the year
who knows thus. These he recites taking apart, like the Vps&kapi, for it
is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi.
In them he should not say the sound o; he should accent specially, for it is
their sound o. He recites the Karavya® (verses). Whatever good thing
they did, the gods obtained with the Karavyas; verily thus also the
sacrificers obtain with the Karavyas whatever good thing they do. These
1 All these are to be recited by the Br&hma-
n&ccha&sin (see AB. vi. 29). The whole
is the Kunt&pa, referred by S&yana to
a book called the Kunt&pa boing a Khila.
See AV. xx. 127.1-8 ; RVKh. y. 8; Q?S.
xii. 14.1-8. See also A$S. viii. 8.10 seq.;
VaiL xxxii. 19 seq. Gf. KB. xxx. 5-7.
* I. e. pausing at each Pada. In $ 8 above
the words yad voa ndr&pinsih should go
with the next clause, as in §f 18 and 14.
For the N&r&gafisls (distinct from the
N&r&faAsa in AB. vi. 16 and 27) see
Vedic Index , i. 445, 446; SBE. xlii. 690 seq.
3 The Ninarda is a species of accent described
in A 9 S. viii. 8. 9 seq .; VaiL xxxii. 14-17.
It affects the second vowel of the third
Pada, the normal place of the Nyffnkha.
The first vowel is pronounced as anuddtta ,
the second as uddtta, the next ekapruti.
The Pratigara is othdmo daivom.
* AV. xx. 127. 4-6 ; RVKh. v. 9; 9fS. xii
15. 1; 14. 4,5. Cf. Vait. xxxii 19.
8 AV. xx. 127. 7-10 ; RVKh. v. 10; 9£S. xii.
17. 1. 1-i.
• AV. xx. W. 11-14; RVKh. v. 11, $9S. xii.
15. 2-4, v. 12 occurs in AB. viii. 11. 5.
[284
vi. 32—] The Qastras of the Hotrakas
he recites taking apart, like the Vrsakapi, for it is connected with the
Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not
say the sound o; he should accent specially, for it is their sound o. He
recites the orderings of the quarters; 7 verily thus he puts in order the
quarters; five he recites; these quarters are five, four transverse, one
upwards. In these he should not say the sound o, nor should he accent
specially 8 (thinking) ( Let me not make to move these quarters These he
recites by half-verses, for support. He recites the man-ordering (verses); 9
the man-ordering (verses) are offspring; verily thus having put in order the
quarters he establishes offspring in them. In these he should not say the
sound o nor accent specially (thinking)' Let me not make to move these
offspring *. These he recites by half-verses, for support He recites the
Indragathas 10 ; by the singing against them of the Indragathas, the gods
overpowered the Asuras; verily thus also the sacrificers by singing the
Indragathas against the hated rival overpower him. By half-verses he
recites these, for support
vi. 33 (xxx. 7). He recites the prattle of Aita$a 1 ; Aita$a, the sage, saw
the life of Agni; ‘ the unwearied part of the sacrifice 1 say some. He said to
his sons ‘ My boys, I have seen the life of Agni; I shall chatter it; what¬
ever I say do not disregard\ He began ‘ These horses float up to Pratipa
Pratisatvana 9 ; (his son) Abhyagni Aitafayana, having come, arriving at
a wrong moment, seized his mouth (saying) 1 Our father has become out of
his mind He said to him ‘Go hence; thou hast been a sluggard in spoil¬
ing my speech ; I was about to make the cow of a hundred (years of) life,
man of a thousand (years of) life; worst of all do I make thine offspring
since thou here hast fastened on me \ Therefore they say c The Abhyagnis
Aita$ayanas are the least of the Aurvas \ Some recite it of longer length;
he should not prevent it; ‘ Recite as much as is desired * he should say;
the prattle of Aita$apa is life; verily thus he prolongs the life of the sacri-
ficer who knows thus. As to there being the prattle of Aitapa; the prattle
of Aita^a is the sap of the metres; verily thus he places sap in the metres.
He sacrifices with metres full of sap and with metres full of sap he extends
the sacrifice who knows thus. Again as to the prattle of Aita$a; the
7 AV. xx. 128. 1-5 ; RVKh. v. 12; 99 S. xii.
20. 2. 1, 8, 2, 4, 5.
0 naivaiva is read by S&yana but it is very odd
to have two era’s thus used; it is natural
to suppose fra is onoe meant as above it
is always ni t ftoa nardet.
• AV. xx. 128. 6-11; RVKh v. 18 ; $$8. xii.
21 . 2 . 1 - 6 .
w AV. xx. 128.12-16 ; RVKh. v. 14; 12, 18,
and 15 occur in 99®* xii. 15. 5; 16.1.
1 AV. xx. 129. 1 seq. See KB. xxx. 5; Vait.
xxxii. 20; GB. xi. 12 stq. iLfS. viii. 8.
14 prescribes 70 Padas or 18, viz. 1-8 a ;
15d-17 b ; 17 d; 186. See RVKh. v. 16 ;
(17x4 + 2); 958. xii. 18. 2. 1-9; 1. 11-
18 has eight of the verses. Cf. A. 9 & viii*
8. 14 soq. for the following; Bloomfield,
Atharoaveda, pp. 98 ss?.
285] The Prattle of Aitaga [—vi. 84
prattle of Aita$a is freedom from exhaustion and unfailingness; (he thinks)
‘Let there be freedom from exhaustion in my sacrifice, unfailingness in my
sacrifice’. He recites the prattle of Aitaga, taking it by Padas, like
a Nivid. He says om with the last Pada as in the case of a Nivid. He recites
the riddle verses. 2 The gods having confounded the Asuras with the
riddles overcame them; verily thus also the sacrifices having confounded
the hated rival with the riddles overcome him. These he recites by half
verses, for support. He recites the Ajijnasenya (verses); 3 by means of the
Ajijfiasenya verses the gods recognizing the Asuras overcame them ; verily
thus also the sacrifices by means of the Ajijfiasenya (verses) recognizing
the hated rival overcome him. These he recites by half verses, for support.
He recites the Pratiradha; 4 by the Pratiradha the gods overpowered the
Asuras and overcame them; verily thus also the sacrifices overpower the
hated rival and overcome him. He recites the Ativada ; 6 by means of the
Ativada the gods outspoke the Asuras and overcame them; verily thus also
by means of the Ativada the sacrifices outspeak the hated rival and over¬
come him. These by half veses he recites, for support.
vi. 34 (xxx. 8). He recites the Devanitha ; x the Adityas and Angirases
disputed as to the world of heaven. ‘ We shall go first, we ’. The Angir¬
ases fist saw the Soma pressing on the next day for the world of heaven.
They dispatched Agni—Agni is one of the Angirases—(saying) ‘ Go, tell
the Adityas of our pressing to-morrow for the world of heaven*. The
Adityas having seen Agni saw the pressing on the same day for the world
of heaven. To them he said on his arrival 4 We announce to you the press¬
ing to-morrow for the world of heaven They said 4 But we announce to
thee the pressing on this day for the world of heaven ; with thee for Hotr
we shall go to the world of heaven \ * Be it so * he said and returned with
his reply. They said 4 Didst thou announce? ’ ‘I announced * he replied;
4 moreover they gave me a reply ’. 4 No: surely thou didst not respond ? ’
(they said). 4 1 did respond' he replied; 4 With fame he 2 approaches who
approaches with the priestly function ; if one were to refuse him, he would
* AY. xx. 188. 1-6; RVKh. v. 16; 99 S. xii.
22.1-6; Fait, xxxii. 21. Govindasv&min
and S&yana take pravalhya as «= cheating
with fair words.
8 AV. xx. 184. 1-4; RVKh. v. 17; 99 s. xii.
28. 1. In Fait, xxxii. 22 and 28 these
and the next are confused.
4 AV. xx. 186. 1-8; RVKh. v. 18; 99 S. xii.
28. 2.
8 AV. xx. 186. 4 ; RVKh. v. 12 ; 99 S. xii. 28.
4 ; Fait . xxxii. 26 (aftttida).
1 AV. xx. 186. 6 seq ,; RVKh. ▼. 20; 95®*
19. 1-4; Fait . xxxii. 28 ; see A 9 S. viii. 8.
26. Gf. KB. xxx. 6 ; Ldvi, La doctrine du
sacrifice, pp. 66, 66.
1 The offerer, rather than as S&yana, the
priest, tam is naturally masculine and
yajtiam is not very easily to be supplied.
Of. 9B. iii. 6. 1.18-17. no . .. na above
is overlooked by Delbrtlck, AUind. Synt.
p. 644.
vi. 34 —] The Qastras of the Hotrakas [286
refuse fame; therefore I did not refuse a . If one desire to refuse (to officiate
at a sacrifice) on account of (another) sacrifice 8 should he refuse it. But
if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous
refusal is appropriate.
vi 35 (xxx. 9). The Angirases sacrificed for the Adityas; to them as
sacrificing for them, they gave this earth full of fees; being accepted it caused
them to burn; they cast her away; she becoming a lioness with gaping
jaws assailed men. Of her as she burned came forth thin fissures which are
now upon her; aforetime she was all even, as it were. Therefore they say
* He shall not accept a gift laid aside ’, (thinking) 4 Let it not, being pierced with
heat, pierce me with heat/ But if he should accept it, he should give it to
a hated rival; he is ruined. Now as to yonder sun: he having taken the
form of a white horse with its body bound with a horse halter went (to.
them) (saying) 4 This we bring (as a fee) for you.' Thus is the Devanltha 1
recited,
4 The Adityas, O singer, brought a fee to the Angirases ;
This, O singer, they did not approach *;
for they did not approach the (earth).
‘ But this, O singer, they did approach ’
for they did approach yonder (sun).
4 This, O singer, they did not accept,’
for they did not accept this (earth).
4 But this, O singer, they did accept,*
for they did accept yonder (sun).
4 Lest the days be without discrimination ’
he is the discriminator of the days.
4 Without a leader 8 the sacrifices ’
the fee is the leader of the sacrifices; just as in this world a wagon with¬
out a leader comes to harm, so the sacrifice without a fee comes to harm;
therefore they say 4 At the sacrifice a fee should be given, if but a small one/
4 White and swift of motion,
And most rapid of foot,
Swiftly it accomplisheth its purpose;
The Adityas, Budras, Vasus praise thee,
This gift do thou accept, O Angiras ’;
* This must be the sense, as S&yana takes it: ix. 806) suggests ned asann ‘ that they
asm&i m. drtvtfy&t. may not be' in this and the next case.
1 The text is the same in its variants save * Again the text is hopeless. Hang as before
that 9$S. has deta and yctfla. The text is renders 4 he being carried away 9 , Che
hopeless; Haug renders ( he being carried wise men were without a leader (from
away \ neta(h) - nUah. Weber (Ind. Stud. S&yana). Read below atpalpik&pi.
287] The Devanitha [ —vi. 36
Verily thus they sought acceptance of their gift.
‘This gift, great and broad,
Let the gods give as a boon,
Let that be pleasing to you,
Given be it day by day,
Do ye accept it’
Verily thus they accepted 3 it. He recites this Devanitha taking it by
Padas like aNivid; he says ora with its last Pada as in the case of a Nivid.
vi. 36 (xxx. 10). He recites the Bhutechads 1 ; by means of the Bhutechads
the gods assailed the Asuras with battle and with craft. The gods, having
obscured by the Bhutechads the might of the Asuras, overcame them; verily
thus the sacrifices having obscured by the Bhutechads the might of the hated
rival overcame him. These he recites by half verses, for support. He recites
the Ahanasya (verses); * from this organ is seed poured, from seed offspring
are bora; verily thus he secures propagation. Ten he recites; the Viraj
has ten syllables ; the Viraj is food; from food is seed poured ; from seed
offspring are bom; verily thus he secures propagation. In them he inserts
the sound o ; the sound o is food; from food is seed poured, from seed off¬
spring are bora; verily thus he secures propagation. In ‘ I have celebrated
Dadhikravan 9 he recites the Dadhikra (verse); 3 Dadhikr& is the divine filter;
herein he has said a speech full of impurity; thus speech he purifies with
the divine filter. It is in Anustubh ; the Anus^ubh is speech ; thus with its
own metre he purifies speech. In ‘ The most sweet draughts are pressed *
he recites (verses) to Soma, the purifying; 4 (verses) to Soma, the purifying
are a divine filter; herein he has said a speech full of impurity; thus with
the divine filter he purifies speech. They are in Anustubh; the Anustubh
is speech; verily thus with its own metre he purifies speech. In ‘The
drop hath mounted Ar^umati ’ he recites a triplet to Indra and Brhaspati; 5
‘ The hosts, godless, as they attacked,
With Brhaspati to aid, Indra overwhelmed ’
8 S&yana clearly read ajagrabhaitan which in
sense is right, despite Anfrecht. In AB.
▼i. 24 occurs paryagrahaisam. The most
probable reading is c^igrabhlfctn with 1 as
elsewhere (Whitney, SansJc, Or. $ 1081 b ;
cf. $ 801 i), unless we allow ai as an
abnormality for i.
1 AV. xx. 186. 11-18; RVKh. v. 21;
xii. 16. 4,6, 8; VaiL xxxii. 80.
8 AY. xx. 186. l-10j RYKh. v. 22. 1-10;
VaiL xxxii. 81; AfS. viii. 8. 80-82; cf.
KB. xxx. 6 ; 9£S. xii. 24. 2; 26. 1.
8 AV. xx. 187. 8; RV. iv. 89. 6; RYKh. v.
22. 13; cf. KB. xxx. 8; VaiL xxxii. 88.
The sense of vydhanasydm is not quite
certain, as though S&yana takes it vifista,
still vi 1 without * might do.
« RY. ix. 101. 4-6; A£S. via. 8. 82 (reading
ca tisrah for catasrah) ; xii. 25. 2;
VaiL xxxii. 88.
* RV. viii. 96.18-16 ; AV* xx. 187. 7-9; A 98 .
viii. 8. 88 ; 99^. x ^* 26. 2. uddcdrya is
corrupt; Weber ( Jnd . Stud. ix. 807) sug¬
gests °cdri ; BR. v. 1412 uddcarya.
vl 86 ] The Qastras of the Hotrakas [288
(he says); the Asura folk were rebellious towards the gods; Indra with
Brhaspati as companion smote away the Asura hue when attacking;
verily thus also the sacrificers by means of Indra and Brhaspati as aid
smite away the Asura hue when attacking. They say 4 Should he recite
together 6 on the sixth day. 7 Or should he not recite together ? * 4 He
should recite together ’ they say, 8 4 why should he recite together on the
other days and not recite together on this?’ Or rather they say ‘He
should not recite together ; the sixth day is the world of heaven; the world
of heaven is not a place where all meet; only certain people meet in that
world. If he were to recite together, he would make it common. In that
he does not recite together, that is a symbol of the world of heaven ; there¬
fore he should not recite together. Again as to his not reciting together;
the litanies here are the Nfibhanedistha, the Valakhilyas, the Vraakapi and
the Evayamarut; if he were to recite together, he would loose the desire
that is in these. The Vraakapi is connected with Indra; the prattle of
Aitafa is all the metres; herein is the desire obtained which is in (the hymn)
in Jagati to Indra; moreover the hymn is addressed to Indra and Brhas¬
pati ; 7 the concluding verse is addressed to Indra and Brhaspati; therefore
he should not recite together.
8 With the normal form, RV. i. 57 ; AB. iii. 7 I. e. RV. viii. 96 (n. 5).
50. This explains Vait xxxii. 85 which 8 Gf. above AB. vi. 26.
Galand has not identified.
PANCIKA VII
Supplementary Matter and the BUasuya.
ADHYAYA I
The Division of the Sacrificial Animal.
vii. 1 (xxxi. 1). Now 1 regarding the division of the sacrificial animal; we
shall declare the division. The two jaws along with the tongue belong to
Prastotr; the breast in eagle shape to the Udg&tr, the palatal part of the
throat to the Pratihartr, the right loin to the Hotr, the left to the Brahman,
the right thigh to the Maitra varana, the left to the Brahmanacchansin, the
right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the
left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the
left to the Potr, the right foreleg to the Ach&vaka, the left to the Agnldh,
the right upper foreleg to the Atreya, the left to the Sadasya, the seat
and spine to the householder, the two right feet 2 to the man who gives
the fast milk to the householder, the two left feet to him who gives
the fast milk to the wife of the householder, 3 the lip is common to
the two; this the householder should leave over. They take the tail to the
wives, but they should give it to a Brahman. The fleshy growth on the
neck and three ribs belong to the Gravastut; three ribs and half the flesh 4 to
the Unnetr, the other half of the flesh and the lungs to the slaughterer; it
he should give to a Brahman, if he is not a Brahman. The head belongs to
the Subrahmanya priest, the skin to him who declares the pressing on the
next day ; 6 the sacrificial food to all or to the Hotr. These thirty-six each
1 The division is given in A. 9 S. xii. 9, the
probably original source; it is borrowed
from AB. in QB. iii. 18. The Upagfttrs
are subordinate S&m an priests who accom¬
pany the chants of the S&m&n singers;
the Atreya is not a normal priest, but he
appears as specially privileged elsewhere,
e. g. K^S. x. 2.21; KS. xxviii. 4. Cf. the
part of the Atreya in 9?S. xvi. 18, 19;
Weber, Jnd. Stud. x. 884. See for the
division 9R iii. 8. 8; Schwab, Das
AUindische Thierop/er , pp. 126-180.
37 [lM !•]
* Sftyana holds that the terms doh and
bdhu exhaust the forelegs, but this seems
unlikely ; the term here is pada * foot \
3 Apparently this sense is meant, and so with
0 nayo£, but S&yan&’s comment is con¬
fused.
4 The vaikarta is an unknown part, but
apparently near the kikasd , here perhaps
the ribs.
5 I. e. the Agnldh; see A£S. vi. 11. 16.
Weber ( Ind . Stud. ix. 808) cites PB. xvi.
18. 10 ; L£S. i. 1. 9,12; 99 S. xiv. 40.21;
[290
vii. 1 —] The Division of the Sacrificial Animal
of one foot support the sacrifice; the Brhati has thirty-six syllables;
the worlds of heaven are connected with the Brhati; verily thus they
obtain the breaths and the worlds of heaven; verily thus they proceed
finding support in the breaths and in the worlds of heaven. It is a
heavenly victim for those who thus divide it. But those who do it other¬
wise, it is as if robbers or evildoers should rend an animal. This division
of the victim Qrautarsi Devabhaga knew; but he left the world without
proclaiming it. But it is a superhuman being proclaimed to Girija
Babhravya; since that time on men study it.
ADHYAYA II
Expiations for Errors in the Agnihotra y dc.
vii. 2 (xxxii. 1). They 1 say * If one who has established the fires dies on
the fast day, how is it with his sacrifice? ’ ‘ He should not sacrifice for him’,
they say, 4 for he has not arrived at the sacrifice.’ They say 4 If one who
has established the fires dies when the Agnihotra has been put on the fire or
the Samnayya milk or the oblations, what is the expiation here ? ’ He should
put them all around so that they may all be burned together. That is the
expiation here. They say 4 If one who has established the fires dies when
the oblations have been put in place, what is the expiation here ? ’ (Saying)
4 Hail! ’ to those deities for whom the libations were drawn he should offer
them whole in the Ahavanlya. That is the expiation here. They say 4 If
one who has established the fires dies in absence, how is his Agnihotra to
be performed ? * He should offer with the milk of (a cow) with a calf to
which it is to be won over; 2 the milk of (a cow) with a calf to which it
is to be won over is different, as it were, the Agnihotra of the dead is
different as it were. Or they may offer with milk from whatever source.
Moreover they say 4 They should keep kindled these fires, without offering,
until the bones are collected.’ If the bones cannot be found, having
gathered three hundred and sixty leaf stalks, 3 and having made of them
41. 11. The presence of the Sadasya, prdya^cxUa (JAOS. xxxiii. 71 eeq.). For
who is not recognized by the A^v&I&y&na this case of. JB. i. 57. 1-S ; xii. 4.
school, bat only by the Kausltaki, is 2. 5.
another sign of later origin, as in the use 8 See TS. i. 8. 5.1; TB. i. 6. 8. 4 ; S&yana’s
of the word vxbhdga ; probably, as Lindner derivation from is very bad: N&rft-
(Pdnini, p. 79) suggests, an older account yana on A£S. iii. 10. 17 recognizes the
has been superseded by the Sfltra version. root van ; Vedic Index , i. 452.
1 For the Prftyafrittas cf. CB. xii. 5. 1 eeq. ; * fasttA is one of the extraordinary forms of the
Xduf. xiv ; AfS. iii; Ap. ix; Atharva- tradition : ecutim must no doubt be read.
291] Expiations for Errors in the Sacrifice [—vii. 5
a human figure as it were, they should perform on it the usual round (of
ceremonies) and thus after mingling, the (fires) with the bones gathered
together remove them. A hundred and fifty should he place on the body,
a hundred and forty on the thigh bones, fifty on the thighs, and the rest on
the head. That is the expiation here.
vii. 3 (xxxii. 2). [As in AB. v. 27. 1 ]
vii. 4 (xxxii. 3). They say ‘If a man’s Samnayya 1 milked in the evening
becomes spoiled or some one carries it away, what is the expiation here? ’
Having divided into two the morning’s milking, he should curdle one half of
it and sacrifice with it. That is the expiation here. They say ‘ If the morning
milking of the Samnayya becomes spoiled or some one carries it away, what
is the expiation here ? He should prepare in its place a cake for Indra or
Mahendra and sacrifice with it. That is the expiation here. They say * If
the whole of his Samnayya becomes spoiled or some one carries it away,
what is the expiation here. (He should offer) a cake for Indra or Mahendra
just as above. That is the expiation here. They say ‘ If the whole of his
oblation becomes spoiled or men take them away, what is the expiation
then ? ’ Having made them according to the deities out of butter, he
should offer with a butter oblation and thus perform another offering
without a flaw. The sacrifice is the expiation of the sacrifice.
vii. 5 (xxi. 4). They say * If on to a man’s Agnihotra when put on the fire
something not fit for sacrifice falls, what is the expiation here ? ’ Having
poured it all into the offering spoon, and having gone east, he places the
kindling stick on the Ahavanlya, and having taken off a hot coal from the
north of the Ahavanlya he should pour the offering, either in silence or with
a verse to Prajapati. 1 That is both offered and not offered. If it happens
when (the spoon) has been filled once or twice, the same procedure applies.
If he can remove it, having poured off the spoilt portion, and having poured
the unspoiled portion (into the offering spoon) he should offer it in the
ordinary way. 2 That is the expiation here. They say ‘ If a man’s Agni-
Weber ( I fid. Stud . ix. 810) suggests parna-
sadah (cf. 9£S. xii. 23. 13). The parallel
texts giving the rite have pctidfavrnt&ni
(9?S. iv. 15. 19; K^S. xxv. 8. 15) or
°tsarunam (Kau$. 83) or paldgatsaruni ( Ath .
Pr&y. iii. 8). For x = dvivinp cf.
Wackernagel, AUind. Gram . II. i. 30, 81.
1 The only changes are the omission of the
last sentence and the insertion of 4 They
say * before each hypothesis.
vii. 4. 1 I. e. the mixture of milk prepared at
the evening and on the morning for the
Agnihotra. The evening milk is made
sour and mixed with the fresh milk. Of.
A Viarvaprayafc itia, ii. 1.
vii. 5. 1 RV. x. 121. 10. Cf. A?S. iii. 20. 28.
TB. i. 55. 8 and SB. xii. 4. 2. 4 differ.
See also Atharoaprdyafcitta, i. 3 seq.
* I. e. in the usual mode of tmnayana, pouring
into the spoon; TB. ii. 1. 3. 5. The
form vyapanayitum is very irregular ; for
parallels see Whitney, Sansk. Or, § 968 d.
Cf. JAOS. xxxiii. 78, n. 49. sa yadi is a
sign of lateness.
vii. 6—] Expiations for Errors in the Agnihotra [292
hotra when put on the fire spills or pours over, what is the expiation
here ? * He should pour water on it for expiation; waters are expiation;
then he touches (the rest) with his right hand and mutters. ‘ To the sky
a third, to the gods the sacrifice hath gone; thence may wealth come
to me; to the atmosphere, a third, to the fathers the sacrifice hath gone;
thence may wealth come to me; to the earth a third, to me the sacrifice
hath gone; thence may wealth come to me.’ He then mutters (a verse)
to Visnu and Varuna, 3 ‘ By whose might the regions are established;
Visnu guards that of the sacrifice which is well sacrificed, Varuna that
which is ill sacrificed; verily (it serves) to appease both of them. That
is the expiation here. They say * If, as he goes eastwards, 4 the Agnihotra
which has been put on the fire spills or falls out, what is the expiation
here?’ If he were to fetch it again, he would turn the sacrifice away
from the world of heaven; he should stay where he is and others should
fetch to him the remains of the Agnihotra and he should offer it in the
usual way. That is the expiation here. They say ‘ If the offering spoon
splits, what is the expiation here ? * He should fetch another spoon and
offer; then he should put on the Ahavaniya the broken spoon; handle
in front, bowl behind. That is the expiation here. They say 6 ‘ If there
is fire on a man’s Ahavaniya, but that on the Garhapatya is extinguished,
what is the expiation here ? ’ If he were to take out (the fire) to the east,
he would fall away from his abode; if to the west he would perform
the sacrifices like the Asuras; if he were to kindle afresh he would
produce a rival for the sacrificer; if he should make (the Ahavaniya)
also go out, breath would forsake the sacrificer; verily having gathered
the whole of it with the ashes he should put it in the place of the Garhapatya
and from it take out the Ahavaniya to the east. That is the expiation
here.
vii. 6 (xxxii. 5). They say 1 ‘ If they take out a fire (and put it with)
9 Above AB. iii. 88.
4 The anacoluthon seems clear and S&yana so
takes it. Weber (Ind. Stud. ix. 811) refuses
to accept it, but does not explain yasya
and the verbs do not suit that view.
B The Ahavaniya is normally taken out to
the east from the G&rhapatya which
alone remains in ; the five alternative
courses in the circumstances are (1) to
to take as the G&rhapatya the Ahavaniya
and then take out the Ahavaniya from
it; (2) to take out the G&rhapatya from
the Ahavaniya, like the Asuras (TB. i. 1.
4. 4); (8) to rekindle the fire ; (4) to ex¬
tinguish the Ahavaniya also, and (5) to
remove the whole fire to the G&rhapatya
and then take out the Ahavaniya. All
tho modes are aUowed by A^S. iii. 12.
21-26 in defiance of the Br&hmana. The
same result is arrived at by the 9®. xii.
4. 3. 6-10 by somewhat different argu¬
ments. Of. Ath. Pr&y. i. 6 ; JB. i. 61. 3-7
which agrees closely with £B. (JAOS.
xxiii. 848, 844).
1 The readings (abhyuddhant and abhyuddha-
reyuh) of JB. i. 66. 2 and £B. xii. 4. 8. 4
suggest the rendering followed ; the fire
taken out being from the G&rhapatya;
293] Expiations for Errors affecting the Fires [—vii. 7
a man’s fire what is the expiation then ? * If he can see it, removing the
former (fire) he should put down the other; if however he cannot see it,
he should offer a cake on eight potsherds to Agni with Agni; the invita-
tory and offering verses for it are 2 ‘ Agni by Agni is kindled’ and ‘ For
thou, O Agni, by Agni.’ Or he should offer a libation in the Ahavaniya
with ‘ To Agni with Agni hail! ’ That is the expiation here. They say
* If a man’s Garhapatya and Ahavaniya unite together what is the expiation
here ? ’ He should offer to Agni as delight a cake on eight potsherds;
its invitatory and offering verses are 3 ‘O Agni come for delight*, and
‘Who Agni for the delight of the gods.’ Or he should offer a libation
in the Ahavaniya with ‘ To Agni as delight hail! ’ That is the expiation
here. They say * If all a man’s fires should unite together, what is the
expiation here ? ’ He should offer a cake on eight potsherds to Agni as
discrimination; its invitatory and offering verses are 4 ‘He hath shone
like the sun at the breaking of the dawns ’ and ‘ Thee, O Agni the tribes
of men praise.’ Or he should offer a libation in the Ahavaniya with
‘ To Agni as discrimination hail! ’ That is the expiation here. They say
‘If a man’s fire unite with other fires, what is the expiation here?’
He should offer a cake on eight potsherds to Agni the charred; 6 its
invitatory and offering verses 6 are ‘ Agni hath roared like Dyaus thunder¬
ing' and ‘As our fathers of old.’ Or he should offer a libation in the
Ahavaniya with ‘To Agni the charred hail!’ That is the expiation
here.
vii. 7. (xxxii. 6). They say ‘ If a man’s fires are involved in a village fire,
what is the expiation here ?' He should offer a cake on eight potsherds to
Agni, the spoiler; the invitatory and offering verses are 1 * In our cattle
fray ’ and ‘ Do not as in the great contest.’ Or he should offer a libation
in the Ahavaniya with ‘ To Agni, the spoiler, hail! * That is the expiation
here. They say * If a man’s fires be united with a divine conflagration,
what is the expiation here ? * He should offer a cake on eight potsherds
else the sense might be, if people need¬
lessly take out an Ahavaniya, where
there is an Ahavaniya; then the old one
if still recognizable is to be extinguished.
The reading of Aufrecht yady u for yadya
of the MSS. is essential._
9 RV. i. 12. 6; viii. 48.14 ; A£S. iii. 18.8,12 ;
cf. 9?S. iii 4. 1 ; 5. 1; JB. i. 66. 3 ; £B.
xii. 4. 3. 6.
8 RV. vi. 16. 10 ; i. 12. 9 ; A^S. iii 1 . 6, 12 ;
cf. 99S. iii. 4. 8 ; 6. 2 ; JB. . 66. 4.
4 RV. vii. 10. 2; v. 8. 8 ; A 9 S. iii. 18. 5, 12,
where the offering verse is RV. vi 6. 8;
cf. 99S. iii. 4^ 4 ; 5. 8 : JB. i. 64. 1 ; M9S.
iii. 4. 4, 6 ; Ap9S. ix. 8. 18 ; 9®- xii* 4.
4. 2.
8 Ksdmavani is doubtful: cf. NS. i. 8. 9;
S&yana takes it as_= ksamdvani , 1 patient *
or * forgiving *; Ap9S. ix. 8. 17 has a
different use of it; cf. Atk. Pray . v. 4.
• RV. x. 46. 4 ; iv. 2. 16; A 9 S. iii. 18. 4, 12
with different order of verses and a new
sense ; cf. 99®* 4 - 1& For the whole
cf. Atharvaprdyafdtta, ii. 7 ; v. 4, 6.
1 RV. viii 76. 11 and 12; A 9 S. iii 18. 7, 12;
99S. iii. 4. 6 6 . 4 ; 9 B. xii. 4. 4. 8.
vii. 7—] Expiations for Errors in the Sacrifice [294
to Agni as in the waters; its invitatory and offering verses are 8 4 In the
waters, O Agni, is thy seat ’ and * The clever, of pure insight hath wrought
a wondrous deed/ Or he should offer a libation in the Ahavaniya with
4 To Agni as in the waters hail! ’ That is the expiation here. They
say 2 3 4 If a man’s fires are united with the fire which bums a corpse, what
is the expiation here?’ He should offer a cake on eight potsherds to
Agni, the pure; its invitatory and offering verses are 3 4 Agni of purest
vows’ and 4 Up, 0 Agni, thy pure (rays).’ Or he should offer a libation
in the Ahavaniya with 4 To Agni, the pure, hail! ’ That is the expiation
here. They say 4 If a man’s fires are involved in a forest fire, what is the
expiation here ? ’ He should mount (the fires) on the two fire sticks 4 or
take out a fire brand from the Ahavaniya or from the Garhapatya; if he
cannot so do, he should offer a cake on eight potsherds to Agni, the
spoiler; its invitatory and offering verses have been given. Or he should
offer a libation in the Ahavaniya with 4 To Agni, the spoiler, hail!’
That is the expiation here.
vii. 8 (xxxii. 7). They say 4 If at the fast day one who has established the
fires weeps, what is the expiation here ? ’ He should offer a cake on eight
potsherds to Agni, the supporter of vows; its invitatory and offering verses
are 14 Thou, O Agni, art the supporter of vows, the pure ’ and 4 Supporting
vows, guardian of vows, undeceived.* Or he should offer a libation in
the Ahavaniya with 4 To Agni, supporter of vows, hail! ’ That is the
expiation here. They say 4 If one who has established the fires on the
fast day should happen to commit a breach of his vow, what is the
expiation here?’ He should offer a cake on eight potsherds to Agni,
the lord of vows; its invitatory and offering verses are 8 4 Thou, O Agni,
art the guardian of vows’ and 4 If we have contravened your vows.’
Or he should offer a libation in the Ahavaniya with 4 To Agni, the lord
of vows, hail! ’ That is the expiation here. They say 4 If one who has
established the fires should omit the offering at new or at full moon,
what is the expiation here ? ’ He should offer a cake on eight potsherds
to Agni, the maker of ways ; its invitatory and offering verses are 3 4 For
thou knowest, O wise one, the ways’ and 4 We have come to the way of
2 RV. viii. 43. 9; iii. 1. 3; A£S. iii. 18. 8, 12
with viii. 43. 28 as second ; cf. 9?S. iii.
4. 7 ; 6. 5 ; ?B. xii. 4. 4. 4.
3 RV. viii. 44. 21 and 17 ; A?S. iii. 18. 4 ;
iii. 4. 6. No verses are given in
A?S. Cf. ?B. xii. 4. 4. 5.
4 Cf. $B. xii. 4. 8. 10; 4. 1; 5. 2. 1; xiii. 6.
2.20 ; iv. 6. 8. 8 ; <??S. ii. 17. 1-5; K?S.
v. 8. 1; xxi. 1. 17. Cf. also Atharxa -
prayafcitta, ii. 7 and 8.
1 AgS. iii. 12. 14; TB. ii. 4. 1. 11 : 99S. iii.
4.12; 5. 9. Cf. JAOS. xxxiii. 85, n. 257.
2 RV. viii. 11. 1; x. 2. 4; A£S. iii. 18. 2,12;
cf. 9^S. iv. 4. 11.
3 RV. vi. 16. 8 ; x. 2. Z ; A£8. iii. 10. 10-12 ;
cf. 99S. iv. 4. 2 : 5. 7 ; JAOS. xxxiii. 80,
n. 143.
295] Expiations for various Errors [—vii. 9
the gods.’ Or he should offer a libation in the Ahavaniya with ‘To
Agni, the maker of ways, hail! * That is the expiation here. They say
‘ If all a man’s fires are extinguished, what is the expiation here ? ’ He
should offer a cake on eight potsherds to Agni, the fervid, connected
with man, the purifying; its invitatory and offering verses are 4 ‘ O come
with fervour among men’ and 'Come to us with fervour among men.’
Or he should offer a libation in the Ahavaniya with ‘To Agni, the
fervid, connected with men, the purifying hail! ’ That is the expiation
here.
vii. 9 (xxxii. 8). They say ‘ If one who has established the fires eats
new food without making the Agrayana offering, what is the expiation
here!’ He should offer a cake on twelve potsherds to Agni Vaifvanara;
its invitatory and offering verses are 1 ‘Vai^vanara hath produced’ and
‘ Present in the sky, present Agni on earth.’ Or he should offer a libation
in the Ahavaniya with ‘ To Agni Vai^vanara hail! ’ That is the expiation
here. They say ‘ If one has established his fires and a potsherd be lost
what is the expiation here?’ He should offer a cake on two potsherds
to the Alvins; its invitatory and offering verses * are ‘ O Afvins to our
abode ’ and ‘ With chariot rich in cattle O Nasatyas.’ Or he should offer
a libation in the Ahavaniya with ‘To the Agvins hail!’ That is the
expiation here. They say ‘ If one has established the fires and the filter
be lost, what is the expiation here?' He should offer a cake on eight
potsherds to Agni with the filter; its invitatory and offering verses are 3
‘Thy filter is outstretched, O lord of prayer’ and ‘The filter of the
burning one outstretched in the sky.’ Or he should offer a libation in
the Ahavaniya with ‘ To Agni with the filter hail! ’ That is the expiation
here. They say ‘If one has established the fires and the gold be lost,
what is the expiation here ? ’ He should offer a cake on eight potsherds
to Agni with the gold; its invitatory and offering verses are 4 ‘Golden
haired in the expanse of the atmosphere’ and ‘The well winged ones
strengthen in the ways.’ Or he should offer a libation in the Ahavaniya
with ‘ To Agni with the gold hail I ’ That is the expiation here. They
say ‘If one who has established the fires were to offer without having
bathed in the morning, what is the expiation here ? ’ He should offer
4 RV. again has not this; see A£S. iii. 12. 27.
Agni as janadvant is one connected with
the root jon seen in jancru. S&yana leaves
it untranslated. Gf. MS. i. 8. 9.
1 Above AB. v. 17; BV. i. 98.2; only in A9S.
ii. 15. 2 in another ritual.
2 RV. i. 92. 16; vii. 72. 1; not in A^S. in
this use.
3 RV. ix. 83. 1 and 2; not in A.9S. in this
use.
4 RV. i. 77. 1 and 2; not in this sense in
A.9S., which has it in the K&rirlgti, ii.
18. 7.
[296
vii. 9 —] Expiations for Errors in the Acjnihotra
a cake on eight potsherds to Agni as Varuna; its invitatory and offering
verses are 5 ‘Thou for us 0 Agni, knowing Varuna' and ‘Thou O Agni
be nearest with aid to us.' Or he should offer a libation in the Ahavaniya
with ‘To Agni as Varuna hail!' That is the expiation here. They say
‘If one who has established the fires should eat the food of a woman
with child, what is the penance here ? ’ He should offer a cake on eight
potsherds to Agni of the thread; its invitatory and offering verses are 6
‘Extending the thread of the atmosphere do thou follow the light* and
‘Do ye, O Soma bom, bind the axle strings.' Or he should offer a
libation in the Ahavaniya with ‘To Agni of the thread hail!' That is
the expiation here. They say ‘If one who has established the fires
should live, hearing himself spoken of as dead, 7 what is the expiation
here ?' He should offer a cake on eight potsherds to Agni the fragrant;
its invitatory and offering verses are 8 ‘Agni as Hotr hath set down,
good sacrificer' and ‘ True he hath made to-day our offering to the gods.'
Or he should offer a libation in the Ahavaniya with ‘ To Agni, the fragrant,
hail!' That is the expiation here. They say ‘ If one has established
the fires and his wife or a cow produces twins, what is the expiation
here?' He should offer a cake on thirteen potsherds to Agni with the
Maruts; its invitatory and offering verses are 9 ‘ O Maruts in whose
dwelling' and ‘ Like the spokes, none last, like the days.' Or he should
offer a libation in the Ahavaniya with ‘ To Agni with the Maruts hail! ’
That is the expiation here. They say ‘Should a man without a wife
offer the Agnihotra? Or should he not offer it?' ‘He should offer'
they say; if he were not to offer he would be a mock man. 10 ‘ What
is a mock man ? ’ (they ask); ‘ One who (offers) neither to gods nor to
the fathers nor to men.’ Therefore, even if one has no wife, he should
offer the Agnihotra. With regard to this a sacrificial verse 11 is recited
‘ Even one who has no wife and who drinks no Soma
Should sacrifice in the SautramanI;
“ Sacrifice to free thyself from debt to father and mother"
In accord with this command is this rule of scripture.’
Therefore should he make one, who is connected with the Soma, sacrifice.
5 RV. iv. 1. 4 and 6 ; not in A9S. 8 RV. v. 1. 6 ; x. 53. 8 ; AfS. iii. 13. 11 has
8 RV. x. 58. 6 and 7. In A$S. ix. 10. 15 the surabhaye for surabhimate.
first verse is used otherwise ; see below 9 RV. i. 86. 1 ; v. 58. 6 ; AfS. has not these
AB vii. 12. verses in this use.
7 The construction is so odd that^wi seems 10 The anaddh&puruta appears in a different
obviously needed ; A^S. iii. 18. 11 has connexion in the ; see Eggeling, SBE.
yasmin jive mrtafabdah. Cf. JAOS. xxxiii. xli. 197, 206, 207.
98, n. 498. 11 The verse is bad metre : ayam with sautrd -
297]
[—vii. 11
The Rule of Fasting
[vii. 10 (xxxii. 9). They 1 say 4 Why does a man without a wife offer at
command the Agnihotra 3 ‘ If one has commenced 2 (the sacrifice), and his
wife dies or disappears, how does he offer the Agnihotra 3 1 4 Sons, grand¬
sons, and great grandsons (he wins) ’ they say, * in this and yonder world;
in this world is yonder (world) of heaven, by that which is not heaven one
mounts to the world of heaven/ He maintains the continuity of yonder
world. Therefore they perform the piling for one without a wife. How
does one without a wife perform the Agnihotra 3 4 The wife is faith, the
sacrificer truth; faith and truth are the highest pair; by faith and truth
as a pair he conquers the worlds of heaven 9 (he should reply).
vii, 11 (xxxii. 10), They 1 say, 4 In that he fasts at the new and full
moon, it is because the gods do not eat the oblation of one who does not keep
his vow of fasting; therefore does he fast (thinking) * May the gods eat my
oblation/ 4 On the first 2 full moon day should he fast 9 is the view of
Paingya; 4 on the second 9 that of Kausltaki. The first full moon day is
Anumati, the second R&ka; the first new moon day is Sinivali, the second
Kuhu. The period is that when (the sun) sets near or rises towards the
moon. On the first full moon should he fast. In that he begins not having
manyd might do as a correction. Aufrecht
points out that anrnl is really the origin
of the gloss anrn&rthdt. The construction
seems to be abbreviated: the rule is laid
down in the first line and the reason
given in the second, and pvtih strictly
speaking requires ift in front of it. The
Sautr&mani is to be performed; a fortiori
the Agnihotra. S&yana cites the rule of
the three debts to the gods, fathers, Bsis
(TS. vi. 8. 10. 5), and Visnu’s rule that
sacrifices are to be continued even on
a wife’s death using a substitute for
the wife, for which he cites the Smrti
authority. On the other hand Manu (v.
168) prescribes the burning of a wife in
the fires and a repiling, contrary to AGS.
vi. 10. 9 ; Bh&radvfija and a Maitr&yanI
9ruti. Cf. Yfljfi. i. 88.
1 S&yana, who explains this after the next
chapter, expressly states that in some
defcu these two chapters were not read,
and that his predecessors did not com¬
ment on them. This chapter is clearly
in part at least corrupt.
* nivistty according to S&yana, refers to one
who has commenced his duties as a house¬
holder including the Agnihotra. The
repetition of agnihotram is as in f 4. The
33 [h.O.8. is]
point of the sentence following is hope¬
lessly obscure. Haug takes druroha as a
first person and, following S&yana, yas-
yaiadm patriim naichet as ‘who does n6t
wish for a (second) wife’, but this is
impossible unless ya . . nochct is read.
Weber despairs of the passage; perhaps
yasyaiod patni nagyet,
vii. 11. 1 This is a mutilated and partially
unintelligible version of KB. iii. 1; cf.
Weber, JyotiaKa , pp. 61, 62.
* This is clearly a reference to the doctrine of
two (new and) full moon days (f<JS. i. 8.
8 -6), one of which is when the sun and
moon when full are visible together at
sunset, and one when the full moon is
only visible after sunset. S&yana, how¬
ever, takes the sense that the time for
the rite falls on the period between sun¬
rise and sunset, which may be connected
with the fourteenth and first days of the
two halves of the month. Haug gets the
same result by taking tiihi as defined in
terms of the setting and rising of the
moon. But the sentence is a mere cor¬
ruption of KB. iii. 1: ydrn paryasUmayam
utsarpod iti sa sthitih; the iithi is a concep¬
tion of the Sutra period only. For the
names cf. Weber, ML Stud. v. 228, 229.
vii. 11 —] Expiations for Errors in the Agnihotra [298
discerned the moon in the east at the new moon, and in that he sacrifices,
thereby they purchase the Soma, thereby the second. 8 On the second
should he fast; on the latter days Soma sacrifices in accord with
Soma the deity 4 ; the moon is the Soma of the gods; therefore should he
fast on the second day.]
vii. 12 (xxxii. 11). They say, 1 ‘ If the sun rises or sets on a man’s fire
before it is taken out, or if being taken forward it dies out before the
oblation, what is the expiation here ? ’ He should put gold in front when
taking it out in the evening; gold is a pure light, yonder sun is a pure light;
verily thus gazing on the pure light he takes it out. Having interposed
silver he should take it out in the morning ; that is a symbol of the night.
Before the blending of the shadows he should take out the Ahavaniya;
the shadow is the darkness, death; verily thus with this light he crosses
over the shadow, the darkness, death. That is the expiation here. They
say, * If a wagon or a chariot or a dog 2 come between the Garhapatya and
the Ahavaniya, what is the expiation here V * He should not pay heed to
it/ they say, ‘ on his self are the (fires) placed 8 / If he should pay heed to it,
he should draw a continuous stream of water from the Garhapatya to the
Ahavaniya with 4 ‘ Stretching the thread of the atmosphere do thou follow
the light.* That is the expiation here. They say, ‘ When he is piling on
fuel to the fires should he procure the Anvaharyapacana ? Or should he
not procure it? 1 ‘He should procure/ they say; he places the breaths in
himself who piles the fires; the Anvaharyapacana is the most fond of
food of them; in it he offers the libation with ‘Hail to Agni, the eater
of food, the lord of food.* An eater of food, a lord of food, he becomes, he
attains with his offspring proper food who knows thus. When about to
offer he should move between the Garhapatya and the Ahavaniya; when
he moves by this way the fires know ‘ He h is going to offer in us.* ‘ When
he moves by this way the Garhapatya and the Ahavaniya smite away his
guilt; he with guilt smitten away goes aloft to the world of heaven*;
so they quote a Brahmana. They say, ‘ How should one revere the fires
when about to go away, or when having returned after absence or
3 S&yana did not read tena aomam krincmti
and the words are apparently corrupt;
so after tenottaram something seems to
be missing unless it be yajanti under¬
stood, which is poor sense. KB. has a
a different reading with good meaning.
4 The sense here is clearly imperfect, and, as
KB. shows, corrupt.
1 Cf. ?B. xii. 4. 4. 6 .
3 Apd in Aufrecht’s edition is improbable
though afro occurs in M^S. iii. 4. 9, as
the verb is singular and $v& seems clearly
right, aftdh is also used by Haug; S&yana
does not interpret, naturally enough.
Cf. A 9 S. iii. 10 . 10-15 where fvd is men¬
tioned. So 99&L ii. 6 .18 : frfipad 0 gate ;
A9S. ix. 10. 15; 9B. xii. 4. 1. 4; JB. L
51. 4.
3 hi td apparently was read by S&yana and so
the Anand. ed. But hitdh is much better.
4 BV. x. 58. 6 ; A 9 S. iii. 10. 15 ; 99 S. it 6.
18.
299]
[—vii. 13
The Legend of Qundhgepa
day by day?’ ‘In silence/ they say; in silence men await a superior’s
orders. But also they say, ‘ Day by day they fear through the sacrificer’s
lack of faith removal or extinction. He should revere them with, ‘ Safety
to you, safety to me/ Safety becomes his lot. 5
ADHYAYA HI
The Legend of (punahfepa.
vii. 13 (xxxiii. 1). Harifcandra 1 Vaidhasa Aiksvaka was the son of a
king; a hundred wives were his, but he had no son from them. In his
house dwelt Parvata and Narada; he asked Narada:
‘ Since 2 now men desire a son,
Both those that have and those that have not knowledge
What doth a man gain by a son ?
Tell me that, O Narada.’
He, asked in one verse, replied in ten:
‘ A debt he payeth in him,
And immortality he attaineth,*
That father who seeth the face
Of a son bom living.
The delights in the earth,
The delights in the fire,
The delights in the waters of living beings,
Greater than these is that of a father in a son.
By means of a son have fathers ever 4
Passed over the deep darkness ;
The self is bom from the self
8 The Ap(S. vi. 27. 2 ascribes to a Bahvrca
Brfthmana the use of a Mantra narno vo
’stu pravatsydmi (or prdvdtsam : so read for
°tsyam) for one who is about to go and
for one on his return. This does not
agree with either the text or the KB. ii.
6, though the latter does not specify the
Mantras, nor with 99 s * Cf. Keith, JRAS.
1916, pp. 498-498.
1 The tale of 9unah9epa is to be repeated to the
king after the anointing at the end of the
Marutvatlya, by the Hotr sitting on a
golden seat south of the Ahavanlya ; the
response of the Athvaryu to each G&th&
is tathd } to each Rc om, to the prose of
course nothing; see A£S. ix. 3.9-16. The
legend also occurs in 99 s * xv - 17 *9-
lias been edited in both Torsions by
Max Muller in his History of Ancient
Sanskrit Literature (1859), pp. 578-688, by
Fr. Streiter (Berlin, 1861), and trans¬
lated also by Roth (IS. i. 457; ii. 112).
A revised text is given in the 2nd ed. of
Bolitlingk’s Chrestomathie.
2 yan-yad should be read, perhaps, though
yam is good enough sense. 99 s * has tan
nah prabruhi Ndrada.
8 vindate, 99 S.
4 Or ‘ the fathers passed assuredly ’. For sa
irdvatl which is the reading of all the
MSS. in 99 s * & l so > BOhtlingk has satrti-
vati ; see AB. vi. 21. In c there is in the
MSS. of the 99 s * * variant yajHa and so
the Mitdksard cited by Max Mdller.
The (son) is (a ship), well-found, to ferry over.
What is the use of dirt, what of the goat-skin ?
What of long hair, and what of fervour ?
Seek a son, O Brahmans,
This is the world’s advice ®.
Food is breath, clothing a protection,
Gold an ornament, cattle lead to marriage,
A wife is a comrade, a daughter a misery,
And a son a light in the highest heaven. 6
The father entereth the wife,
Having become a germ (he entereth) the mother,
In her becoming renewed,
He is born in the tenth month. 7
A wife hath her name of wife,
Since in her he is bom again
He is productive, she productive,
The seed is placed here. 8
The gods and the seers
Brought her together as great brilliance ;
The gods said to men
“ This is your mother again.” 9
“ A sonless one cannot attain heaven,”
All the beasts know this ;
Therefore a son his mother
And his sister mounteth.
This is the broad and auspicious path
Along which men with sons fare free from sorrow;
9 vaddvadah is probably to be read as an in¬
tensive like cal&cala, car dear a, cf. Wacker-
nagel, AUind. Gramm . ii. 1. 147. S&yana
has avad&vadah as = not deserving blame,
Both (2nd. Stud . i. 468) rendered ‘ He is
a blameless world’; so Streiter and
Weber; * he is undoubtedly the world’
Max Mdller. The comm, sees here a
reference to the four dpramas, but without
ground.
9 The connexion of cattle and marriage is
reasonable enough, and the conjecture
accepted by Bfthtlingk 'vivdhdh is very
unnatural. Bfthtlingk also suggests
kanyd for dxihxtd metri causa , but this is
whoUy unnecessary and in AB. viii. 22.
6 we have &piyaduhitrndm where duAi° «
one syllable. He takes onnom, as is na¬
tural, predicatively, but this is against
the context
7 ffS. has atha for sa mdtaram. For the ten-
month year of gestation cf. the old Roman
year, Censorin. de die natali, c. 20 ; Vedic
Index, ii. 159.
8 The sense of dbhuiir esa dbhdtih as is neces¬
sary for the metre is uncertain and
obscure: Bfthtlingk quite needlessly
reads & bhiimir esd bhavati . Hillebrandt
suggests that the sense is 1 She is pro¬
creation ; the germ is procreation; it is
hidden in her,’ but it is more reasonable
to assume that the two dbhuti forms are
father and mother. S&yana renders as if
bhUtih and abkutih were read. Max M&ller
has * She is a mother, because she brings
forth’.
9 This verse is transposed in 99^* w ith the
next.
301]
[—vii. 14
The Legend of Qunahfepa
On it beasts and herds gaze
For it they unite even with a mother. 10
Thus he told him. 11
vii. 14 (xxxiii. 2). Then he said to him, * Have recourse to Varuna, the
king, (saying) ‘ Let a son be bom to me; with him let me sacrifice to thee/
‘ Be it so/ (he replied). He went up to Varuna, the king, (saying) ‘ Let
a son be bom to me; with him let me sacrifice to thee.’ ‘Be it so * (he
replied). To him a son was bom, Rohita by name. To him he said ‘ A son
hath been bom to thee; sacrifice to me with him/ He said ‘ When a victim
is over ten days old then it becomes fit for sacrifice; let him become over
ten days old; then let me sacrifice to thee with him/ ‘ Be it so * (he replied).
He became over ten days old. He said to him * He hath become over ten
days old; sacrifice to me with him/ He said ‘ When the teeth of a victim
appear, then it becomes fit for sacrifice; let his teeth appear; then let me
sacrifice to thee (with him)/ * Be it so ’ (he replied). His teeth appeared;
he said to him ‘ His teeth have appeared ; sacrifice to me with him/ He
said ‘ When the teeth of a victim fall, then it becomes fit for sacrifice; let
his teeth fall; then let me sacrifice to thee/ ‘ Be it so ’ (he replied). His
teeth fell; he said to him * His teeth have fallen; sacrifice to me with him/
He said ‘ When the teeth of a victim appear again, then it becomes fit for
sacrifice ; let his teeth appear again; then let me sacrifice to thee/ ‘ Be it
so * (he replied). His teeth appeared again; he said to him ‘ His teeth have
appeared again; sacrifice to me with him/ He said ‘ When the Ksatriya is
fit to bear arms, 2 then is he fit for sacrifice; let him win his arms; then let
me sacrifice to thee/ c Be it so * (he replied). He won 3 his arms; he said
to him ‘ He hath now won 4 his arms; sacrifice to me with him/ ‘ Be it so *
he said and addressed 5 his son ‘ O my dear one, this one gave thee to me;
10 95®* has vitato devaydnah in a, and in b
yendkramante putrinc ye* vifokah ; in c it
omits ca ; and in d ends miihunam caranti
and has m&tary api. tat te is preferred by
Bflhtlingk, and tasmdt without te is also
possible. The practice here referred to
is reported of the Irish by Strabo iv. 5. 4 ;
its prevalence in Iran (cf. Meyer, Hist
de VAntiq . L S3) is not in all probability
here referred to, though, of course, it
may be suggested that a reference is
meant.
11 hdstnai is, of course, necessary for the
grammar. 95®* om *ts it. Aufrecht (p.
431) prefers ha smdsmd akhydya ; BOht-
lingk (BKSGW. 15 Dec. 1900, p. 417),
however, prefers hasmd, as suggested by
Weber, on the ground that iti ha sma
does not elsewhere precede an absolute ;
for at)ia after an absolute see Delbruck,
AUind. Synt. p. 409.
1 The two verses here differ slightly: 95®*
omits the words at the end of AB. vii. 18
after Hi and has sa hovdca , sa vai me brUhi
yathd me putro j&yeteti, tam hovdca, &c.
* samndham pr&pnoti 95®** clearly inferior.
The form sdrhndhuka is irregular for
eamndhuka .
3 prdpat in both versions must be prdpa as
BOhtlingk points out.
4 prdpat of 95®* i s clearly necessary.
s cakre 95®*’ which is, of course, the older
form; but contra below AB. vii. 16, n. 4.
• • «
Vll. 14—]
The Rajctsuya
[302
come, let me sacrifice to him with thee/ * No * he said and taking his bow
went to the wild, and for a year he wandered in the wild.
vii. 15 (xxxiii. 3). Then Varuna seized Aiksvaka; his belly swelled up.
This Rohita heard; he went from the wild to the village. To him Indra
came in human form and said
1 “ Manifold is the prosperity of him who is weary,”
So have we heard, O Rohita;
Evil is he who stayeth among men,
Indra is the comrade of the wanderer. 1
Do thou wander 2 ’. (Thinking) 4 This Brahman hath bidden me u wander ”,
he 3 wandered for a second year in the wild. He came from the wild to
the village. To him came Indra in human form and said
4 Flower-like the heels of the wanderer,
Hia body groweth and is fruitful;
All his sins disappear,
Slain by the toil of his journeying. 4
Do thou wander*. (Thinking) ‘ This Brahman hath bidden me “ wander ”,
he wandered for a third year in the wild. He came from the wild to the
village. To him came Indra in human form and said
1 The fortune of him who sitteth also sitteth,
But that of him who standeth standeth erect;
That of him that reclineth lieth down;
The fortune of him that moveth shall move indeed. 5
Do thou wander/ (Thinking) 1 This Brahman hath bidden me “ wander ”,
he wandered for a fourth year in the wild. He came from the wild to the
village. To him came Indra in human form and said
* Kali he becometh who lieth,
Dv¶ when he riseth,
Treta when he standeth erect
1 The reading is clearly right as ndnd ; Sayan a
recognizee as an alternative n&ndpantaya.
There is a v. 1. cana for janah 9£S. Weber
(2nd. Stud. ix. 814) with Streiter renders
as ndnd ayrantaya. The curious nrsadvara
Bfthtlingk (on KaJtha Up. v. 2) derives
from nrtad varasad in EV. iv. 60. 5. £$S.
has ni8adoarah.
* Rohita is added in 9£S. here and through¬
out.
* sain 9?S. throughout.
4 9?S. puts the verse after Kalih, &c. It has
phalagrahih and prats ’sya.
cardti is not only certain, but clearly correct,
both for metrical reasons and as more
pointed than earati.
99S. has pururoA for bhavatij and utthitah for
uttisthan. The throws of dice are dearly
meant, not as S&yana, the four Tugas,
despite the agreement of Max Muller
Anc. Santtkf Lit. p. 412) and Weber (Jttrf.
Stud. ix. 815): Manu, ix. 302 is no
evidence for the AB. and the ages are not
Vedic, as AV. x. 8. 39, 40 (cited by
Jacobi, GGA. 1895, p. 210) is not thus to
be understood.
And Krta when he moveth/
s
303] The Legend of Qunahgepa [ —vii. 16
Do thou wander/ (Thinking) ‘ This Brahman hath bidden me “ wander ”,
he wandered for a fifth year in the wild. He came from the wild to the
village ; to him Indra came in human form and said
‘ Wandering one findeth honey,
Wandering the sweet Udumbara fruit,
Consider the pre-eminence of the sun,
Who wearieth never of wandering. 7 '
Do thou wander/ (Thinking) 6 This Brahman hath bidden me “ wander ”,
he wandered for a sixth year in the wild. 8 He found in the wild Ajlgarta
Sauyavasi, a seer, overcome with hunger. 9 Three sons were his, Qunahpucha,
Qunahfepa, and Qunolangula. He said to him 10 ‘O seer,I offer thee a hundred;
let me redeem myself with one of these/ Keeping back the eldest son, he
said * Not this one *; ‘ nor this one ’ (said) the mother, (keeping back) the
the youngest son. They made an agreement regarding the middle one,
Qunahfepa. Having given a hundred for him n , taking him, he went from
the wild to the village. Going to his father he said, * O father dear, come,
let me redeem myself with this one/ He went 12 to Varuna, the king
(saying) ‘ With this one let me sacrifice to thee.’ * Be it so ’ (he replied);
‘A Brahman is higher 13 than a Ksatriya* Varuna said. To him he pro¬
claimed this sacrificial rite, the Rajasuya. On the day of anointing he took
the man as victim.
vii. 16 (xxxiii. 4). For him Vi^vamitra was the Hotr, Jamadagni the
Adhvaryu, Vasistha the Brahman, and Ayasya the Udgatr. 1 When he had
been brought up they could not find one to bind him; Ajlgarta Sauyavasi
said ‘ Give me another hundred, and I shall bind him/ They gave him
another hundred ; he bound him. When he had been brought up, bound,
and the AprI verses had been said over and fire carried round him, 2 they
could not find one to slaughter him; Ajlgarta Sauyavasi said * Give me
another hundred, and I shall slaughter him/ They gave him another
hundred and he whetting 3 his knife went forward. Then Qunah?epa
7 gramanam is read by Hillebrandt in 99 ®* >
where there is good MS. authority for
prayam&nam.
* 99®* ^as another verse and another year of
wandering.
* 99®* ^ ias the insertion of putram bhaks(y)a-
manam and reads a$andydparitam, which
is a much better form.
10 99®* varies the wording slightly and
inverts the two clauses, reading daddni
and inserting gav&m, both less primitive
features.
11 tasya may mean ‘ to him ’ as usually taken.
but this is not necessary.
12 99®* k * 8 &m*ntray&m cakre which is inferior,
and inserts tathety uktvd which is verbiage.
13 <preydn 99S-
1 The transposition of the clause to second
place in 99®* i s clearly a later trait.
2 99®* om its dpritdya; above it has niyuyoja
for AB. niniyoja which is absurd, and
below vifdstaram .
3 nihfy&nah 99®* a 11 ^ BChtlingk. nihfana is,
of course, incorrect.
[304
vii. 16—]
The Rdjasuya
reflected * ‘ Like one that is not a man, they will slaughter me ; come, let
me have recourse to the deities / 4 5 He had recourse to Praj&pati first of the
deities with the verse 6 ‘ Of whom now, of which of the immortals 1 * To
him said Prajapati ‘ Agni is the nearest of the gods ; do thou have recourse
to him/ He had recourse to Agni with the verse 7 ‘ Of Agni first of the
immortals we/ To him said Agni ‘ Savitr is the lord of instigations;
do thou have recourse to him/ He had recourse to Savitr with the triplet 8
c To thee O god Savitr/ To him Savitr said ‘ For Varuna, the king, art
thou bound; do thou have recourse to him/ He had recourse to Varuna the
king with the following thirty-one 9 (verses). To him said Varuna ‘Agni is
the first of the gods, the best friend 10 ; praise him, and we shall deliver thee 11 /
He praised Agni with the next twenty-two 12 (verses). To him said Agni
‘ Praise the All-gods , then we shall deliver thee/ He praised the All-gods
with the verse 13 ‘ Homage to the great, homage to the small! ” To him
said the All-gods ‘ Indra 14 * is the mightiest, most powerful, strongest, most
real, and most effective of the gods; praise him and we shall deliver thee/
He praised Indra with the hymn 161 Whatever, O true one, the drinkers of
Soma ’ and fifteen (verses) of the following one. To him Indra, delighted
in mind with the praise, 16 gave a chariot of gold. He approached him with
this 17 (verse) ‘ Ever Indra/ To him said Indra ‘ Praise now the Agvinp,
then shall we deliver thee/ He praised the A9vins with the following
triplet. 18 To him said the A$vins * Praise now Usas, then we shall deliver
thee/ He praised Usas with the following triplet. 19 As each verse was
said by him a bond was loosened 20 the belly of Aiksvaka became smaller;
when the very last verse was said 21 the (last) bond was loosened and Aiks¬
vaka became 22 free from disease.
vii. 17 (xxxiii. 5). To him the priests said * Do thou devise for us the
performance of the day/ Then Qunah?epa saw the immediate pressing; it
4 iktdm dsa 99®. contra above AB. vii. 14,
n. 5.
8 upadhdv&nUi 99®* as above dadani for AB.
dacUimi. But after hanta the subj. is
most natural and should be read.
6 RV. l 24. 1. Praj&pati’s reply in 99®* i®
agner vai neditiho ’si.
7 RV. i. 24. 2.
8 RV. i. 24. 8-5.
• RV. i. 24. 5-25. 21.
10 Suhrdayam is read by Hillebrandt in 99®*
u 99®* baa the singular here and elsewhere.
“ RV. i. 26. 1-27. 12.
18 RV. i. 27.18.
14 Omitted down to tom, with indram instead
in 99S.
18 RV. i. 29; 80. 1-15.
18 99®* omi ts pritah.
17 RV. i. 80. 16.
18 RV. i. 80. 17-19.
M RV. i. 80. 20-22.
20 vitardm is read by Roth, and BOhtlingk for
vi because of nitar&m in 99®* But this
is needless, and nttardm may easily be a
correction by some one who could not
understand the sense of vi pdf 0 mumuee ;
Weber (2nd. Siud. lx. 816) suggests that
the second vipdfo is a compound, but this
is very improbable.
31 uttam&ydm ha sma 99®*
33 babhuva 99®*
305] The Legend of Qunahgepa [ —vii. 17
he pressed with these four verses 1 * ‘ Whatever thou in every house \ Then
he carried it to the wooden tub with the verse* ‘Take up what re-
maineth in the bowls \ Then as he took hold of him, he offered with the
four preceding verses 3 with calls of Hail! Then he led him to the final bath
with the two 4 * (verses) ‘ Thou, O Agni, knowing Varuna \ Then he next made
him pay reverence to the Ahavaniya 6 with ‘Qunahgepa bound from a
thousand'. Then Qunah$epa sat on the lap of Vigvamitra. Ajigarta
Sauyavasi said ‘ O seer, give back to me my son ’. * No ’ said Vi^vamitra;
1 the gods have given him to me'. He was Devarfita Vaifvamitra, and his
descendants are the Kapileyas and the Babhravas. 6 Ajigarta Sauyavasi
said 4 Come now; let us invite him 7 \ Ajigarta Sauyavasi said
‘ Thou art an Angiras by birth,
Famed as a sage, son of Ajigarta;
O seer, thine ancestral line
Abandon not, return to me.’
Qunah?epa said
‘ They have seen thee knife in hand,
A thing they have not found even among (^tldras.
Three hundreds of kine didst thou,
O Angiras, prefer to me 8 .’
Ajigarta Sauyavasi said
‘ Remorse it causeth me, dear one,
The evil deed done by me,
I would obliterate it in thine eyes ;
Thine be the hundreds of kine 9 .’
1 RV. i. 28. 6 - 8 . In this chapter slight verbal
differences between the two versions
increase.
* RV. i. 28. 9.
* RV. i. 28. 1-4.
4 RV. iv. 1 . 4, 6 . The object is presumably
Hari^andra, not the preparation for the
ceremony.
a RV. v. 2. 7.
4 The clause tasyaite as omitted in 99®*» and
Delbrdck suspects the whole from devd
on.
7 tvam v ehi is clearly meant by P&nini, viii. 3.
33, as Bfthtlingk points out. The two are
not mother and father, as taken by
S&yana and Max Muller, nor father and
son. 998 . has tvam vat vihvay&vahai
which Hillebrandt alters to tom, and the
39 [a.o.s. ss]
sense is really good, as it is the boy
the two invite in turn, first the father
talks to the son, and then Vi$v&mitra
as taken by Weber, Ind. Stud. ix. 816,
817.
8 For cUapsata ( 8 rd plur. a. aor.) there is in99 s *
a variant ahpsato, but the conditional is
here in proper use and alapsyata seems a
natural conjecture. The sense would be
the same, since the generic singular is
also possible.
• nihnave is the reading of the overwhelming
authority of the MSS. of the AB., and
though 99 S. has nthnuve, it is a mistake
to insert it as is done in the Anand. ed.
of AB. d may mean as rendered or * go
back 1 to the giver, as taken by Weber.
vii. 17 —■] The Rajasuya [306
Qunahfepa said
1 He who once doth what is evil
Would do that evil again;
Thou hast not abandoned thy Qudra way ;
What thou hast done is irreparable 10 .’
At the word * irreparable ’ Vifvamitra joined in (the discussion ll ); Vifvft-
mitra said
‘ Dread indeed was Sauyavasi when,
Knife in hand, ready to slaughter;
He stood erect; be not his son ;
Become thou a son of mine S V
Qunahfepa said
* As thou hast intimated to us,
So, O son of a king, tell
How being an Ahgiras
I can become thy son 13 .’
Vi$v&mitra said
1 Thou wouldst be the eldest of my sons,
Thy offspring would hold the highest place.
Accept my divine inheritance,
Unto this I invite thee 14 .’
10 in some MSS. reads etuis, but this is
needless, and enat is found in the best
MSS. there also. S&yana seems to recog¬
nize enat , while the comm, on 99®* has
enas. In c 958. has mdpagdh: metrically
na ap&g&h must be read; in both cases
there are variants of faudr&n nydydt which
is certain and is recognized by S&yana.
Max Muller has ‘ Thou wilt not abstain \
11 99S, inserts v& avocad iti ; the Bense given
by S&yana of vpa pap&da is ‘ supported
by proofs', but this is wrong, nor, as
Haug and Max MUller, can the word
asathdheyam be given to Vifv&mitra.
11 99S. has vifOfisnt-
19 jfiapaya is read in 99®* S&yana renders
fH&yass ‘as a Brahman’, but this is not
possible, though Max Milller accepts it,
and is not supported by a verse cited by
him as expressing the sense: puratm&nam
nrpam vipra tapasd krtavdn asi which means
that he had made himself a king by
tapas , and not vice versa; apparently
this verse took the sense as JHapayd
rfijaputra ‘thou art known as a king's
son ’; clearly in view of the agreement
of the MSS. (both Auftocht’s and those
of the Anand.) any alteration of this
verse is inoorrect, and also clearly it is
only to be explained as above. jfapayd
is, if it is to be taken as correct, a subj.,
and the sense must be 4 tell us how thou
wilt arrange or something similar. It
seems easier to read 'fiiapayo and render
* as thou hast said', referring to his offer
made just above, BOhtlingk adds 'Aam
before satm, metri causa.
14 Here Vifv&mitra offers only daivarh ddyam,
but in point of fact he allowed him suc¬
cession to both; see AB. vii. 18. 9.
307] The Legend of Qunahgepa [—vii. 18
Qunah$epa said
1 Bid these agree
For friendship and prosperity to me
That I may, 0 bull of the Bharatas,
Become thy son l V
Then Vi^vamitra addressed his sons
1 Do thou, Madhuchandas, and do ye hearken,
IjUabha, Renu, and Astaka
And all their brothers,
Do ye accept his superiority *V
vii. 18 (xxxiii. 6). Vifvamitra had a hundred and one sons, fifty older than
Madhuchandas, fifty younger. Those that were older did not think this
right. Them he cursed (saying) 1 Your offspring shall inherit the ends 1 (of
the earth)/ These are the (people), the Andhras, Pundras, Qabaras,
Pulindas, and Mutibas, 2 who live in large numbers beyond the borders;
most of the Dasyus are the descendants of Vi$vamitra. Madhuchandas
with the other fifty said
‘ What our father agreeth to
That we accept;
We all place thee before us,
We are after thee.’ 3
Then Vi<jvamitra, pleased, praised his sons
1 0 my sons, rich in cattle
And with heroic offspring, shall ye be,
Who, accepting my will,
Have made me possessed of heroic offspring/ 4
19 bruydh is read in some MSS. of $$S., but in
most bruyatj and Sftyana as well as the
MSS. have brdydt at this place. It cannot
be rendered satisfactorily as ‘ every one
of your sons * with Sftyana, nor as ( may
the leader of the Bharatas say so, in the
presence of his agreeing sons*, and very
possibly sathjfldnam esu should be read
with Aufrecht. In b BChtlinglc restores
mama, and Hillebrandt has me ... me by
conjecture, but this is not probable as
the Pftda is independent and should not
begin with an enclitic.
w 99^. has sthd and tisthadhvam. Bfthtlingk
suggests tifthaia , metri causa . Haug’s in¬
terpretation of sthana as stha na is quite
impossible.
1 99S. has antam. Sftyana renders cand&ld-
dirupdn riicajdtivips&n.
* 99S. has no Pulindas, and reads MwXpdh.
It also reads, very badly, udattcah, and
bahudasyavah, and ends ity uddharanti,
and extends the sentence regarding
Madhuchandas. For the tribes men¬
tioned, doubtless non-Aryan in the
main, see Vedic Index, s.vv.
5 99S. purastdt.
* tdravantah is replaced by prajdvaniah in 99^*
It is possibly really a reference as in tbe
next verse to the rfra Devar&ta, and not
to prajd generally.
vii. 18—]
[308
The Rajasuya
With a hero to lead you,
With Devar&ta, 0 Gathinas,
Shall ye all prosper, 0 my sons;
He shall discern the truth for you. 6
This is your hero, 0 Kupikas,
Devar&ta; him follow;
As inheritance from me shall he obtain you
And the knowledge which we know. 6
In agreement the sons of Vi$v&mitra,
All together joyously,
Accepted the control of Devar&ta, 7
And his pre-eminence, the G&thinas.
Devar&ta was granted
Both inheritances, the sage,
The overlordship of the Jahnus,
And the sacred lore of the G&thinas. 8
6 Q&thina in some MSS. of 99 s * is needless.
99S. has in a majority of MSS. r&dhyds
tu and eta vas tad xnv&canah, while Hille-
brandt with Streiter would read sadvivd-
canah. The change is clearly needless.
6 99 s * has copet&m. The sense is clearly as
above; S&yana takes ddyam as subject,
and ca he refers to Devar&ta! Aufrecht
suggests yutme , but the sense is not 1 he
shall inherit among you ’ but 1 he shall
inherit you’ as becoming the head
(jrefthin) of the family. 99 s * has y&tn
uta which is a less good reading. For
upeid see Whitney, Sansk . Qr. $ 187 b.
7 99 s * has jyaisthye and fraiethye; sar&tayah is,
as Aufrecht points out, an artificial word
on the basis of ardti , 1 foe \
8 99 s * en <l8 Jahnun&m cddhitasthire daive vede
ca Gdthin&h. This version cannot be made
to mean anything else than a statement
that the G&thinas were prominent among
the Jahnus and in saored lore (cf. Weber,
Epieches im vedischen Ritual, pp. 16 eeq.\
the two ea’s being explained in this way
(daive and vede cannot really, as by
Weber, be made consistently contrasts).
This view then treats the Jahnus as the
whole and the G&thinas a class of them,
not neceaBarily rulers (even priestly),
but as great priests. The AB. version
must be regarded as an explanation of
the ubhayoh and the term seems to need
' explanation, and therefore a priori , pace
Weber, the AB. is the older version, as it
normally is superior to the 99 s * More¬
over the term rdjaputra in AB. vii. 17. 6
points to royal claims on the part of
Vi 9 v&mitra (quite contrary to the Rgveda
tradition, where he is the Purohita of
Sud&a, a view here also accepted from
the tradition), and this agrees with the
tradition of the PB. xxi. 12. 2 where
Vifv&mitra is styled Jdhnavo rtijd. The
AB. version must therefore mean that
Devar&ta succeeded to the overlordship
over the Jahnus and the divine lore of
the G&thinas at one time. S&yana*s
version treats the two inheritances, as is
Weber’s view and also that ofMaxMttller
(Anc. Sansk. Lit, p. 418, n. 2), as that of
the Ajlgarta family (Jahnus), and of
Vi 9 v&mitra, but there is to this the
serious objection that the young man
definitely leaves his connexion with
Ajlgarta, and therefore cannot be said to
succeed to the overlordship of that family
in any sense, even if there were any other
suggestion that the Ajlgarta family was
called Jahnu, as there is not adhlyata is
no doubt from dhd, not, as Max Miiller,
from adhi + i, G&thin&m is merely, in all
probability, a brief form of Gdthin&n&m,
though a change of stem is conceivable ;
if the former, the use is rare; cf. Lanman,
Noun Infl. p. 858; Macdonell, Ved. Gramm .
p. 262.
309]
The Legend of Qunahgepa [ —vii. 19
This is the tale of Qunah$epa, with a hundred Rc verses as well as Oathas. 9
This the Hotr tells to the king after the anointing. He tells it seated on
a golden cushion; seated on a golden cushion he 10 responds; gold is glory;
verily thus he makes him prosper by glory. Ora is the response to a Rc,
1 Be it so ’ to a Gatha; ora is divine, ‘ Be it so * human; verily thus with
what is divine and what is human he frees him from evil 11 and from sin.
Therefore a victorious 18 king should, even when not sacrificing, make him
narrate this tale of Qunah$epa; not the least tinge of sin will be left over in
him. A thousand should he give to the narrator, a hundred to him who
makes the response; the seats and a white mule chariot 18 (should also
be given) to the Hotr. Those who desire sons also should 14 have it narrated;
they obtain sons.
ADHYAYA IV
The Rdjasuya.
vii. 19 (xxxiv. 1). Prajapati created the sacrifice; 1 after the creation of the
sacrifice the holy power and the lordly power were created ; after the holy
power and the lordly power both kinds of offspring were created, those who
eat the oblations and those who do not eat the oblations; after the holy
power those that eat the oblations, after the lordly power those that do not
eat the oblations. The Brahmans are the offsping that eat the oblations ;
the Rajanya, Vai^ya, and Qudras those that do not eat the oblations.*
From them the sacrifice departed; it the holy power and the lordly power
pursued; the holy power pursued with the weapons of the holy power;
the lordly power with those of the lordly power. The weapons of the
holy power are the weapons of the sacrifice; the weapons of the lordly
* 59S. adds aparimitam. The number is 97 of
9 unah 9 epa, three not by him, and thirty-
one Gftth&s. Weber’s rendering (op. cit.,
p. 10 ) ‘liber 100 ’ is less probable than
that of BE. adopted above.
10 I.e. the Adhvaryu.
11 99 S. has sarvasmdd enamh sampramuficati
( with 1 7 . 0 . sampramucyate, °ete, °nte).
11 99 S. has rdjd vijiti understood by the
comm, as vijaydsamarfhah. But this is
not at all necessary and N&rftyana on
A 9 S. ix. 8. 18 has clearly yah para-
balam yuddhena vijitavdn where yudhe na
is not really possible, pace Hillebrandt.
The v . 1. in 99®* at ^ a yojdmdnah is a bad
one. Weber ( Ind . Stud. ix. 818) prefers
'vijiti, but Aufrecht retains the view of
S&yana. In his Rdjasuya, p. 8, n. 2, Weber
renders raj&vijiUn in the Kdthaka as * von
(anderen) Kftnigen unbeeiegt \
18 This sentence down to hotuh is not in 99 ®*
which divides the spoil less unfairly.
14 Indie, in 99 S.
1 Cf. TS. i. 6. 8. 2. Generally speaking, for
the Bfij&s&ya of the AB. there is no
parallel elsewhere. A 98 . has only a few
scattered sentences in ix. 8 and 4. The
whole rite is elaborately dealt with by
Weber, Vber den Rdjasuya (AM. Berl. A had,
1898).
* Cf. 9B. iv. 5. 2. 16.
vii. 19—] The Rajasuya [310
power are the horse chariot, the corslet, the bow and arrow. The lordly
power returned without attaining it; from its weapons it turns away
trembling. The holy power followed it and obtained it; having obtained
it it kept blocking it from above; it being obtained and blocked from above
standing, recognising its own weapons, went up to the holy power. There¬
fore even now the sacrifice finds support in the holy power and in the
Brahmans. The lordly power then followed it; it said 1 Do thou call upon
me in this sacrifice \ * Be it so f it replied ; 4 Lay aside thine own weapons,
and with the weapons of the holy power, the form of the holy power,
becoming the holy power, do thou come to the sacrifice '. ‘ Be it so' (it said).
Thus the lordly power, having laid aside its own weapons, with the
weapons of the holy power, with the form of the holy power, becoming
the holy power, went to the sacrifice. Therefore now also the Ksatriya, as
sacrificer, having laid aside his own weapons, with the weapons of the holy
power, with the form of the holy power, becoming the holy power, goes to
the sacrifice.
vii. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They
say ‘ Seeing that a Brahman, a Rajanya, a Vai$ya, when about to consecrate
himself asks a Ksatriya for a place of sacrifice, whom is the Ksatriya to
ask?' ‘He should ask the divine lordly power' they say. The divine
lordly power is the sun ; the sun is the overlord of these beings. On the
day on which he is going to consecrate himself, on that day in the forenoon
he should revere the rising sun ; with 1
* This is the best of lights, the highest light.'
With ‘ O god Savitr, give me a place of sacrifice for sacrifice to the gods'
he asks for a place of sacrifice. In that being asked here he goes on his
upward course, 2 ‘ Yes, I give it ’ he says in effect. No harm befalls him
instigated by the god Savitr; ever increasing prosperity he attains; he
attains lordship over offspring and supremacy, who having thus paid
reverence, having asked for, having settled on a place of sacrifice, consecrates
himself, being a Ksatriya. 3
vii. 21 (xxxiv. 8). Then comes the prevention of decay of the sacrifice and
the gifts (to the priests) for a Ksatriya as sacrificer. Before the consecra¬
tion he should offer a libation of butter in four portions, in the Ahavaniya
to prevent the decay of the sacrifice and the gifts, with
‘ Let Indra, the bounteous, restore to us
The holy power; let him give again the sacrifice, the gifts ; hail! ’
1 RV. x. 170. 8. * For the decayajana of. SB. ii. 10; PB. xxiv.
1 uttar&m is adverbial as in AB. iii. 44 : 18. 2; fB. iii. 1. L 4 ; Weber, Ind. Stud .
abhiiardm ; 24: nlcaistardm and often. x. 866, n. 3.
311] The Holy Power and the Lordly Power [—vii. 23
Then after the concluding formulas of the final offering of a cow 1
‘ Let Agni, all knower, restore to us
The lordly power; let him give again the sacrifice, the gifts ; hail! ’
These two libations are the prevention of decay of the sacrifice and the
gifts for a Ksatriya as sacrificer ; therefore should they be offered.
vii. 22 (xxxiv. 4). As to this Saujata Aralhi used to say ‘ These two liba¬
tions are not a winning again of what has decayed 1 As he desires he may
perform these two, who takes his instruction hence * (he said*); but the
following he should certainly offer with
4 1 have recourse to the holy power; may the holy power guard me from
the lordly power; to the holy power hail ! 9
‘Thus, thus’ (he said). He who has recourse to the sacrifice has
recourse to the holy power; the sacrifice is the holy power; moreover
from the sacrifice is he who consecrates himself born again. Him who has
recourse to the holy power the lordly power does not oppress. 1 May the
holy power guard me from the lordly power * he says, in order that the
holy power may guard him from the lordly power; 4 To the holy power
hail ’ (he says); thus he delights it. Thus it delighted guards him from the
lordly power. Then after the concluding formulas of the final offering of
a cow (he says)
4 1 have recourse to the lordly power; may the lordly power guard me
from the holy power; to the lordly power hail! *
‘Thus, thus’ (he said). He who has recourse to the kingship has
recourse to the lordly power, for the kingship is the lordly power. Him
who has recourse to the lordly power the holy power does not oppress,
4 May the lordly power guard me from the holy power * he says, in order
that the lordly power may guard him from the holy power; 4 To the lordly
power hail! * (he says); thus he delights it. Thus it delighted guards him
from the holy power. These 2 two libations are the prevention of decay
of the sacrifice and the gifts; therefore they must be offered.
vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh
as his metre, the Paneada^a as his Stoma, and is Soma in kingship, the
Rajanya in relationship. Being consecrated he attains Brahmanhood in that
he puts on the black antelope’s skin, in that he performs the vow of one
1 See TS. i. 4. 44. 8 for the Samiftayaj&Asi.
vii. 22. 1 The Hi is a little awkward; but
presumably it represents the views of
Saujfita. Weber ( Ind. Stud. iz. 820) does
not indicate how he takes the clause,
translating as if there was no iti.
tat tad iti recurs in AB. vii. 25 ; viii.
6 and 9. BR. take ajita ° as a Dvandva ;
S&yaua treats ajita as ajita, both without
point, ito refers to the view in vii. 21,
not to Sauj&ta.
* i. e. — ime above.
[312
vii. 23—] The R&jasuya,
consecrated, in that Brahmans come around him. As he is being conse¬
crated Indra takes his power, the Trisfcubh his strength, the Pancada$a
Stoma his life, the Soma his kingdom, the fathers his fame and renown,
saying ‘ He is becoming other than we; he is becoming the holy power; he
is joining the holy power’. He should offer a libation before the con¬
secration and adore the Ahavaniya (saying)
4 I depart not from Indra as my deity, nor from the Tristubh metre, nor
the Pancada$a Stoma, nor Soma the king, nor my relationship with the
fathers. Let not Indra take my power, nor the Tristubh my strength,
nor the Pancada$a Stoma my life, nor Soma my kingdom, nor the fathers
my glory and fame. With my power, strength, life, kingdom, glory,
relationship, I approach Agni, the G&yatri metre, the Trivrt Stoma,
Soma the king; I have recourse to the holy power; I become a
Brahman.’
Indra does not appropriate the power, nor the Tristubh the strength, nor
the Pancada$a Stoma the life, nor Soma the kingdom, nor the fathers the
glory and fame of him who having offered thus this libation and having
adored therAhavaniya consecrates himself, being a Ksatriya.
vii. 24 (xxxiv. 6). Now the Ksatriya has Agni for his deity, when conse¬
crated, the Gayatrl for his metre, the Trivrt for his Stoma, and is the Brahman
in relationship; when he concludes he assumes his Ksatriya character;
when he concludes Agni takes his brilliance, the Gayatrl his strength, the
Trivet Stoma his life, the Brahmans his glory and fame, saying ‘ He is be¬
coming other than we; he is becoming the lordly power; he is joining the
lordly power After the concluding formulas of the final offering of a cow
he should offer a libation and adore the Ahavaniya with
4 1 depart not from Agni as my deity, nor from the Gayatrl metre, nor
from the Trivrt Stoma, nor from the holy power as relation. Let not
Agni take my brilliance, nor the Gayatrl my strength, nor the Trivrt
Stoma my life, nor the Brahmans my holy power, glory, and fame. With
brilliance, strength, life, the holy power, glory and fame, I approach
Indra the deity, the Tristubh metre, the Pancada9a Stoma, Soma the
king ; I have recourse to the lordly power; I become a Ksatriya.
O gods, 0 fathers, 0 fathers, 0 gods, I offer being he who I am.
This is my sacrifice, my gift, my toil, my offering.
Be Agni heife my witness, Vayu my hearer, Aditya yonder my pro-
claimer;
I who am I am I.’
Agni does not appropriate his brilliance, nor the Gayatrl his strength, nor
the Trivrt Stoma his life, nor the Brahmans his holy power, glory and fame
313] The Portion of the Saerificer [—vii. 26
who having offered thus this libation and having adored the Ahavanlya
concludes, being a Ksatriya.
vii. 25 (xxxiv. 7). Then as to the announcement of the consecration. They
say ‘ Seeing that they announce the consecration of a Brahman when conse¬
crated with “ The Brahman hath consecrated himself ”, how is one to announce
(the consecration) of a Ksatriya V 'As in the case of a Brahman when
consecrated they announce the consecration with “ The Brahman hath conse¬
crated himself ”, so should he announce (the consecration) of a Ksatriya,
with the Rsi descent of his Purohita 1 * (they say); * Thus, thus 1 (they say).
Having laid aside his own weapons, with the weapons of the holy power,
with the form of the holy power, having become the holy power, he
resorted to the sacrifice. Therefore should they announce his consecration
with the Rsi descent of his Purohita; with the Rsi descent of the Purohita
they should perform the ancestral invocation. 2
vii. 26 (xxxiv. 8). Then as to the share of the saerificer. They say ‘ Should
a Ksatriya eat the sacrificer’s share ? Or should he not eat ? 1 If he who is
not an eater of the oblations were to eat, by eating the oblation he would
become worse; if he were not to eat, he would shut himself out from the
sacrifice; the share of the saerificer is the sacrifice. It is to be handed over
to the Brahman. The Brahman priest is in the relation of Purohita to the
Ksatriya; the Purohita is half the self of the Ksatriya. Secretly verily it
obtains the appearance of being eaten; it is not openly consumed by him.
The Brahman is manifestly the sacrifice, for in the Brahman the whole
sacrifice finds support, in the sacrifice the saerificer. They place the sacrifice
in the sacrifice, as water in water, fire in fire; thus it is not superfluous,
thus it harms him not. Therefore should it be handed over to the Brahman.
Some make an offering in the fire with
* Praj&pati’s is the world named Vibhat; in this I place thee with
the saerificer; hail! ’
That he should not do so. The share of the saerificer is the saerificer; he
places on the fire the saerificer. If a man were here to say to him ‘ Thou
hast placed the saerificer on the fire; Agni will bum his breaths; the
saerificer will die’, it would certainly be so. Therefore he should not
desire this.
1 For this rule see A 9 S. i. 8. 8; xii. 15. 4. of the prince from the drinking of the
2 I.e. on the invocation of Agni by the Soma, the Br&hmana shows its high
ancestral names; cf. Weber, Ind, Stud, claim for its caste,
ix. 821-326. In this, as in the exclusion
40 [a.o.s. is]
vii. 27—]
The Bdjasuya
[314
ADHYAYA V
The Proper Food of the King in lieu of Soma.
vii. 27 (xxxv. 1). Vifyantara Sausadmana, despising the Qyaparnas, per¬
formed a sacrifice without the Qyaparnas. 1 Perceiving this the Qyaparnas
went to the sacrifice and sat down within the altar. Seeing them he said
‘There sit those doers of an evil deed, speakers of impure speech, the
Qyaparnas; remove them; let them not sit within my altar \ 4 Be it so ’
(they replied). They removed them. They being removed cried aloud
4 Heroes had the Ea^yapas among them in the Asitamrgas who, at the
sacrifice from which Janamejaya Pariksita excluded the Kafyapas, won
the Soma drinking from the Bhutavlras. What hero have we among us
who will win this Soma drinking ? ’ 2 4 1 am the hero for you \ said Rama
Margaveya; Rama Margaveya was a learned member of the Qyaparnas.
When they were rising up, he said ‘Can it be that they are removing,
O king, from the altar one who knows thus?* ‘What is that thou
knowest, O worthless Brahman' (he replied).
vii. 28 (xxxv. 2). 1 When the gods excluded Indra (saying) ‘ He hath mis¬
used Vi^varupa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis
to the hyaenas, he hath killed the Arurmaghas, he hath contended with
Brhaspati 7 then Indra was deprived of the Soma drinking,and in accordance
with the deprivation of Indra the lordly power was deprived of the Soma
drinking. Indra obtained later a share in the Soma drinking, having
stolen the Soma of Tvastr, but to day even the lordly power is deprived of
Soma drinking. How can they remove from the altar him who knows
the food which belongs to the lordly power now that it is deprived of the
Soma drink, and by which the holy power is made prosperous ? * ‘ Dost
thou know, O Brahman, this food?' (he asked) ‘I know it' (he replied).
1 Gf. Weber, Ind . Stud. x. 82,88, who seeks to
see in this a ease of punishment for dis¬
loyalty, as in PB. xiv. 6. 8, where, how¬
ever, the position is much clearer than
here. The impure speech need not be
more than a ritual defect of the priests,
especially as it is made good by a point
of ritual. Of also ZDMG. lii. 787; liv.611.
* BOhtlingk (BKSGW. 15 Dec. 1900, p. 419)
suggests asmdko .
vii. 28. 1 Cf. the similar lists in KU. iii. 1; TS.
ii. 6.1; Weber, Ind. Stud, i. 409; Rdjasuya,
p. 109, n. 2. In Brhaspateh pratyavadhit
Sftyana sees the sense v&kyam , and this is
apparently meant: he cites ApDS. ii. 2.6.
11. The aori8t is natural and proper and
needs no special explanation (cf. Del-
briiok, AUind. Synt. p. 281). The Arurma¬
ghas are connected by Eggeling (SBE.
xii. 67, n. 1) hesitatingly with the demon
Araru ; cf. Weber, Ind, Stud, i. 411. The
curious way in which Indra loses his
place in favour of the priestly Brhaspati
is noted by Weber, Rdjaa&ya, p. 110.
315] The Proper Food of the King [—vii. 31
‘ Do thou tell it to me, O Brahman ’ (he said). ( (I shall tell it) to thee,
O king * he said.
vii. 29 (xxxv. 3). * They will bring one of three foods, the Soma or curds
or water. If 1 the Soma (they bring up), that is the food of the Brahmans;
with this food thou wilt strengthen the Brahmans; in thine offspring will
be bom one like a Brahman, an acceptor of gifts, a drinker (of Soma),
a seeker of livelihood, one to be moved at will.* When evil happens to
a Ksatriya one like a Brahman is bom in his offspring; the second or
third from him may become a Brahman; he is fain to live as a sort of
Brahman. If curds (they bring), it is the food of the Vai$yas; with this
food thou wilt strengthen the Vai$yas; in thine offspring one like a Vaigya
will be bom, tributary to another, to be eaten by another, to be oppressed
at will. When evil happens to a Ksatriya, there is bom in his offspring
one like a Vai 9 ya; the second or third from him may become a Vai 9 ya; he
is fain to live as a Vai 9 ya. If water (they bring), it is the food of the
Qudras; with this food thou wilt strengthen the Qudras; in thine offspring
one like a Qudra will be bom, the servant of another, to be removed at will,
to be slain at will. When evil happens to a Ksatriya, there is bom in his
offspring one like a Qudra; the second or third from him may become
a Qudra; he is fain to live as a Qudra.’
vii. 30 (xxxv. 4). 4 These are the three foods, O kinghe said ‘ which a
Ksatriya as sacrificer should not desire. Now this is his proper food; he
should press together 1 the descending growths and the fruits of the
Nyagrodha and (the fruits of) the Udumbara, A 9 vattha and Plaksa trees,
and partake of them. This is his proper food. On the place whence by
offering the sacrifice the gods went to the world of heaven they tilted
over (nyubjan) the goblets; they became the Nyagrodha trees. Even to-day
in Kuruksetra they call them the Nyubjas. They were the firstborn of
Nyagrodhas; from them are the others bom. In that they grew down¬
wards, therefore the Nyagroha grows downwards; its name is Nyagroha;
it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love
mystery as it were.*
vii. 31 (xxxv. 5). ‘ The sap of the goblets which went downwards became
1 S&yana needlessly takes sa as referring to
an ignorant priest; very possibly this is
the common use in £B. and less often
elsewhere of sa yadi - yadi } or, of course,
a second form or verb may be supplied.
* Sfiyana recognizes the passive sense of
ycUhdkdmapraydpyah, but Haug suggests
‘ roam about according to pleasure ’
which Is impossible, though allowed by
Weber (Ind. Stud. ix. 826; x. 14), who
prefers ‘dwelling everywhere' for dva-
sdy i; of. Vedie Index* ii. 82.
vii. 80. 1 The construction is awkward; the
nom. atarodh&f <a phaldni ca which, as AB
vii. 81 shows, applies to the Nyagrodha, is
altered to the acc. with abhUunuy&t.
vii. 31—]
[316
The Rdjasuya
the descending growths; that which went up the fruits. This Esatriya
does not depart from his proper food, who eats the shoots and the fruits of
the Nyagrodha. Mysteriously verily he obtains the Soma drinking; it is
not consumed openly by him. The Nyagrodha is mysteriously Soma the
king; mysteriously does the Esatriya assume the form of the holy power,
through the Furohita, through the consecration, through the ancestral
invocation. The Nyagrodha is the lordly power of the trees, the Rajanya
is the lordly power, for the Esatriya here dwells fastened as it were to the
kingdom, and supported as it were, and the Nyagrodha is fastened as it
were by its descending growths to the ground, and supported as it were.
In that the Esatriya as sacrificer eats the descending growths of the
Nyagrodha and the fruits, verily thus he establishes in himself the lordly
power of the plants and in the lordly power himself. In the lordly power,
in himself he establishes the lordly power of the plants, like the Nyagrodha
with its descending shoots in the earth, in the kingdom he finds support,
dread becomes his sway and unassailable, who as a Esatriya when sacrificing
eats thus this food/ 1
vii. 82 (xxxv. 6). ‘ Now as to the (fruits) of Udumbara. The Udumbara
tree was born from strength and proper food; this is the pre-eminence of
the trees; verily thus he places in the lordly power strength, proper
food, and the pre-eminence of the trees. Now as to the (fruits) of A$-
vattha. The Aijvattha tree was bom from brilliance; this is the over¬
lordship of the trees; verily thus he places in the lordly power the
brilliance and the overlordship of the trees. Now as to the (fruits) of
Plaksa. The Plaksa tree was bom of might; it is the self rule and the
control of the trees; verily thus he places in the lordly power the self rule
and the control of the trees. These are first of all prepared and then they
buy Soma, the king. They proceed with the rites 1 according to the manner
of the (sacrifice of Soma) the king up to the fast day; then comes the fast
day. These things the Adhvaryu should make ready in advance; the skin
for pressing, the two pressing boards, the wooden tub, the filter cloth, the
pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel,
the drawing cup, and the goblet. When they press the king in the morning,
1 The inferior position of the Ksatriya here
may be contrasted with the fact that
LfS. ix. 2. 4 allows him at the consecra¬
tion to drink the Soma, and even £ 9 ®*
xv. 8.19-21 reaches the same conclusion ;
see Weber, R&jasQya, pp. 80, 81,109,117,
134.
vii. 82. 1 prativcfaih is not certain in sense:
S&yana has prasiddhaih kriy&vifesaih, and
this can be made to agree with the sense
‘ auxiliary ’ by referring it to the rites
prior to the first day. Weber ([Ind . Stud.
ix. 827) has, instead, the rendering 1 the
fruits substituted for the Soma but this
is doubtful, for the ordinary Soma sacri¬
fice is daily offered.
317] The Proper Food of the King { —vii. 34
then he should divide these (fruits) in two; some he should press, the rest
leave over for the midday pressing/
vii. 83 (xxxv. 7). ‘ When they fill up the goblets, then he should fill up the
goblet of the sacrificer; in it should have been cast two Darbha shoots. When
the vasat call has been uttered he should throw the first of them within the
altar, with the verse 1 ‘ I have celebrated Dadhikravan * accompanied by
the call of Hail! The second (he should throw) after the second vasat call
has been said with 2 ‘ Dadhikra with his brilliance the five folks \ When
they take up the goblets, then he should take up the goblet of the sacrificer.
When they lift them up (to the mouth), then he should lift it up after them.
When the Hotr invokes the sacrificial food, when he partakes of the food in
the goblet, then he should partake of it with 3
1 That which is left over of the pressed juice rich in sap,
Which Indra drank mightily,
Here with auspicious mind this of him,
I partake of Soma the king/
Auspiciously to him this (food) from the trees is consumed with auspicious
mind, dread is his sway, unassailable, who as a Ksatriya when sacrificing
partakes thus of this food. With
1 Be thou kindly to our heart when drunk,
Do thou extend our life, to live long, O Soma ’; 4
the touching of himself (is accompanied). If not touched this (drink) is liable
to destroy the life of man (thinking) ‘ An unworthy one is partaking of
me*. In that he touches himself with it, verily thus he prolongs life.
With the appropriate (verses 5 ) i Swell up, let them come together for thee *
and * Let the milk unite for thee, the strengths * he makes the goblet full;
that which is appropriate in the sacrifice is perfect/
vii. 84 (xxxv. 8). 4 When they put the goblets in place, then he should put
in place the sacrifice's goblet. When they move them forward, he should
move it forward after them. Then he should take it and partake of it.
* O god Soma, of thee that art drunk by Nar&fansa, that findest the
mind, that art partaken of by the fathers, the helpers, I partake V
1 RV. iv. 89. 6. Not in A$S. in this use.
But this and iv. 88. 10 occur in an Isti
in ii. 18.5 and this is used by the priests
when they drink in vi. 12. 12.
* RV. iv. 8a 10.
» KS. xvii. 19; MS. ii. 8. 8; iii. 11. 7 ; TB. i.
4. 2. 8; Ap$S. xix. 8. 4. A variant
with riptam occurs in the Sautr&manI in
A$S. iii 9. 6. Cf. AB. viii. 20. 4.
4 A variant of RV. viii. 48. 4 with which b
agrees, and which is used in A£S. y. 6.
26 in the Agnistoma.
4 RV. i 91. 16 and 18; A£S. v. 6. 27 in the
Agnistoma.
vii. 84. 1 The nine Soma goblets when emptied
and filled are the Narftfafisas (cf. M$S. ii.
4.2.82); they belong rather to the fathers
(of. PB. i 6. 9). The name is either
[318
vii. 34 —] The Rajasuya
is the partaking connected with Naragaiisa at the morning pressing; at the
midday (pressing) ‘ the great ’ is used; at the third pressing ‘ the sages 9 is
used (as epithet of the fathers). The fathers are helpers at the morning
pressing, the great at the midday, and the sages at the third pressing;
verily thus he makes the fathers immortal and sharers of the pressings.
‘Every one is immortal Priyavrata Somapa used to say, ( who is a sharer
in the pressings.’ Immortal become his fathers and sharers in the pressings,
dread his sway becomes and unassailable, who as a Ksatriya when sacrificing
partakes thus of this food. The touching of himself is the same and the
same the filling up of the goblet. They should proceed at the morning
pressing in the manner of the morning pressing, in that of the midday
(pressing) at the midday, and in that of the third pressing at the third
pressing. 1 This food Rama M&rgaveya proclaimed to Vi$vantara Sausad-
mana; when it had been proclaimed he said ‘ A thousand we grant to you,
O Brahman; my sacrifice will be performed by the Qyaparnas *. This also
Tura Kavaseya proclaimed to Janamejaya Pariksita; this Parvata and
Narada proclaimed to Somaka Sahadevya, to Sahadeva Sarfijaya, Babhru
Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara; 2 this Agni pro¬
claimed to Sanacjruta Arimdama and to Kratuvid Janaki; 3 this Vasistha
proclaimed to Suda s Paijavana. All of them attained greatness having
partaken of this food. All of them were great kings; like Aditya, estab¬
lished in prosperity, they gave heat, obtaining tribute from all the quarters,
like Aditya, established in prosperity, he gives heat, from all the quarters
he obtains tribute, dread his sway and unassailable, who as a Ksatriya
when sacrificing partakes thus of this food.
derived from the use here, or because
Soma is addressed as Nari^affsa in the
Mantra (99& vii. 5. 21), or because the
fathers are praised bj men (SAyana on
PB. 1. c.). Cf. AB. vi. 16 for another
use of Nar& 9 &A 8 a in a different con¬
nexion ; ZDMB. liv. 49 seq.
3 SAyana, who is hopelessly perverse in dis¬
secting the names, tries to make out a
succession of teachers; this is clearly
wrong: the names are those of kings,
not of sages.
3 Agni is no doubt the god, not the imaginary
sage of SAyana. This is a variant provd-
cdfnih whenoe Weber (2nd. Stud . ix. 880)
creates an A^ni, but this is no more
than a misread gn as fn, though Weber
(ifttforfya, p. 109) still keeps the other
reading.
PAftCIKA VIII
The Rajasuya
ADHYAYA I
The Qastras and Stotras of the Soma Sacrifice .
viii. 1 (xxxvi. 1). Now regarding the Stotras and the Qastras. The morn¬
ing pressing follows the one day (rite), the third pressing follows the one day
(rite). The pressings which follow the one day (rite) are appeased, well
ordered, and established ; (they serve) for expiation, arrangement, support,,
and to prevent falling. The midday Pavamana of the day with two
Samans and the Brhat as its Prstha has been described, 1 for both Samans
are employed. * Thee like a car for aid' and * This juice hath been pressed,
O bright one’ are the strophe and antistrophe 2 connected with the
Rathantara. The Marutvatiya is the litany of the Pavamana; in the
Pavamana here they employ the Rathantara (tune), and the Brhat for the
Prstha to create a balance. The Rathantara when sung he follows in
recitation with these (verses) as strophe and antistrophe. Now the
Rathantara is the holy power, the Brhat the lordly power; the holy
power is prior to the lordly power; (it is his wish) * Let my sway, with
the holy power before, be dread and unassailable.’ Now the Rathantara
is food; verily thus he places food before for him. Again the Rathantara
is this earth; this earth is a support; verily thus he places a support in
front for him. The invocation of Indra is the same, and unaltered; it is
(that) of the days. (The Pragatha) addressed to Brahmanaspati con¬
tains (the word) ‘up’; 8 it is a symbol of that which has two Samans,
for both Samans are performed. The inserted verses are the same and
1 The form has been mentioned in so far
as the verses are mentioned in AB. iv.
29, where also the Rathantara S&man
is mentioned. The rule is a rare one as
two S&mans, viz. Brhat and Rathantara,
are rarely used together, the Abhijit and
Visuvant days being the chief excep¬
tions (others are given in 99 ^. 2.1;
11. 2 ). The Rathantara is used for the
Pavam&na, the Brhat for the Prstha
Stotra. See A 9 S. ix. 8 . 8 .
i RV. viii. 68 . 1-8; 2 .1-8; A 9 S. v. 14.4. For
the invocation of Indra (RV. viii. 68 . 6 ,
6 ), see AB. iii. 16.
9 I. e. RV. i. 40. 1 and 2; above AB. iv. 81 ;
the inserted verses are in iii. 18.
viii. l—] The Rajasuya [320
unaltered; they are (those) of the days. The Marutvatiya Pragatha 4 is
that of the one day (rite).
viii. 2 (xxxvi. 2). ' Thou hast been bom dread, for impetuous strength ’
is the hymn 1 containing (the words) ‘ dread ’ and ‘ strength ’; this is
a symbol of the lordly power. In ‘Exalting, most mighty’ it contains
(the word) * might ’; that is a symbol of the lordly power; in ‘ Pull of
pride (abhi-mana) ’ it contains (the word) ‘ towards (abhi) ’; this is a symbol
of overpowering. It is of eleven verses; the Tristubh has eleven syllables;
the Rajanya is connected with the Tristubh; the Tristubh is might,
power, strength; the Rajanya is might, the lordly power, strength; thus
he makes him prosper with might, the lordly power, strength. It is by
Gauriviti; the Gauriviti (hymn) is the perfect Marutvatiya; the explana¬
tion of it has been given. In ‘Thee we invoke’, it has the Brhat as
Prstha; 8 the Brhat is lordly power; verily thus he makes the lordly power
prosper with the lordly power. Moreover the Brhat is the lordly power;
the Niskevalya is the body of the sacrificer; in that it has the Brhat as
Prstha, and the Brhat is lordly power, verily thus he makes it prosper
with the lordly power. Moreover the Brhat is the highest; verily thus
he makes him prosper with the highest. Moreover the Brhat is the best;
verily thus he makes him prosper with the best. In ' To thee, O hero,
we utter praise ’ they make the Rathantara the antistrophe; 8 the Rathan-
tara is this world; the Brhat yonder world; yonder world is the counter¬
part of this world; of yonder world this world is the counterpart. In that
they make the Rathantara the antistrophe, verily thus they make both
these worlds possessed of enjoyment for the sacrificer. Moreover the
Rathantara is the holy power, the Brhat the lordly power; on the holy
power is the lordly power established, on the lordly power the holy power;
moreover (it serves) to secure the Sam an its birthplace. ‘ What he hath
won ’ is the inserted verse; 4 the explanation of this has been given.
‘ Both let him hear for us ’ is the Pragatha 8 of the S&man; it is a symbol
of (the day) with both Samans, for both Samans are performed.
4 RV. viii. 89. 8 and 4; above AB. iii. 19.
The days are, of course, naturally taken
by Weber and Haug as rites extending
over several days, Ahlnas. But this is
not the view of S&yana, and in fact the
verses referred to are used at the day
rite as well as the Ahlnas, and in the
case where there is a divergence, the
Prag&tha for Brhaspati, the reference to
the days is omitted.
1 RV. x. 78. See also AB. iii. 19. 2; A£S. v
4. 19.
* RV. vi. 46. 1 and 2; A<?S. v. 16. 8. See also
v. 16. 16-18 for the order. brhaipfttJiam
is here taken as a compound by S&yana,
Weber, and Aufrecht, but it may not
be so.
s RV. vii. 82. 22 and 28 ; A?S. v. 16. 2.
4 RV. x. 74. 6. See AB. iii. 22 ; A?S. v. 16.
21 .
6 RV. viii. 61.1 and 2. See AB. iv. 81; v. 18.
321] The Qastras and Stotras [—viii. 4
viii. 8 (xxxvr. 8). 1 Praise him who hath force to overcome * is the
hymn; 1 as containing (the word) ‘to* it is a symbol of overcoming. In
( Unsupportable, dread, enduring ’ it contains (the words) ‘ dread ’ and ‘ en¬
during *; it is a symbol of the lordly power. It is in fifteen verses; the
Pancada^a (Stoma) is might, power, and strength; the Rajanya is might,
the lordly power, and strength; thus he makes him prosper with might,
the lordly power, and strength. It is by Bharadvaja; the Brhat is by
Bharadv&ja; by reason of the authorship it is similar. 2 That sacrifice of
a Ksatriya is perfect which has the Brhat for its Prstha; therefore
whenever a Ksatriya sacrifices, the Brhat should be the Prstha; that is
perfect.
viii. 4 (xxxvi. 4). The Hotr offices are taken from the one day (rite); the
Hotr offices as taken from the one day (rite) are appeased, well ordained,
and supported; (they serve) for expiation, arrangement, support, and to
prevent falling away. These are of all forms, all perfect (and serve) to
secure all forms, all perfection; (they think) ‘ With the Hotr offices of
all forms, all perfect, let us obtain all desires/ Therefore, whenever the
one day (rites) have not all the Stomas and the Prsthas, the Hotr offices
of the one day (rite) should be used; that is perfect. *This should be
a fifteenfold Ukthya’ they say 1 ; ‘ the Paficada^a (Stoma) is might, power,
and strength; the Rajanya is might, the lordly power, and strength; thus
he makes him prosper with might, the lordly power, and strength. It has
thirty Stotras and Qastras; the Viraj has thirty syllables; proper food
is the Viraj; verily thus he establishes him in the Viraj as proper food.
Therefore should it be a fifteenfold Ukthya* they say. It should be
a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the
holy power, the Pancada 9 a the lordly power; the holy power is prior
to the lordly power; (it is his wish) ‘ May my sway with the holy power
in front be dread and unassailable/ The Saptadaga is the people, the
Ekavinga the Qudra class; verily thus they make the people and the
Qudra class obedient to him. Moreover the Trivrt of Stomas is brilliance,
the Paficadafa strength, the Saptada^a generation, the Ekavinfa support;
thus he makes him prosper with brilliance, strength, generation, and
support at the end. Therefore it should be a Jyotistoma. It has twenty-
four Stotras and Qastras; the year has twenty-four half months; in
the year is all proper food; verily thus he establishes him in all proper
food. Therefore it should be a Jyotistoma of the Agnistoma form.
* RV. vi. 18. accord with his theory of drstya. Cf.
* This is clearly the sense, and Siyana seems Weber, 2nd. 8tud. ix. 881.
to hare had it in mind on taking sofoma - viii. 4. 1 So A$S. ix. 8. 8, despite the deci-
BampUrnah. Haag renders ‘ is in direct sion here; in the very faintly parallel rite
relationship with the ancestral fire' in in 9£S. v. 12.14 the sutya day is fo/ofo.
41 [■•*... t»]
••• 1
VUL 6—]
The Rdjasuya
[322
ADHYAYA II
The Punardbhiseha.
viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power
is consecrated, who being a Ksatriya consecrates himself. When he
concludes, after coming out of the concluding bath and having offered the
final offering of a cow, then they again anoint him when the concluding
offering has been completed. For him in advance the following prepara¬
tion has been made: a throne of Udumbara 1 ; its feet should be a span in
size, the head (and foot) and the cross (boards) an ell in size, the cover
seat of Mufija grass, the spread a tiger skin; a goblet of Udumbara;
a branch of Udumbara. In this goblet are poured eight elements; curds,
honey, melted butter, the waters of rain during heat, grass and green
barley, liquor and Durva grass. Where the line drawn by the sword
on the south of the altar is, there he places the throne facing east. Two
of its feet are within, two outside the altar. Prosperity is the (earth).
What is within the altar is its limited form; what is without the altar
is the unlimited space. In that its two feet are within the altar, two
outside of the altar, (it serves) to obtain both desires, that which is within
the altar and that without the altar.
viii. 6 (xxxvii. 2). He covers (it) with a tiger skin, skin uppermost, neck
in front. The tiger is the lordly power of the wild animals, the Kajanya
is the lordly power; thus he makes the lordly power prosper with the
lordly power. From behind it he approaches it facing east bending
the right knee, and taking hold of it with both hands he addresses
it with
‘ May Agni in unison with the G&yatri metre mount thee; Savitr with
the Usnih, Soma with the Anustubh, Brhaspati with the BrhatX, Mitra
and Varuna with the Pankti, Indra with the Tristubh, the All-gods with
the Jagatl.’
With 1 After them I mount for kingship,for overlordship, for paramount
rule, for self rule, for sovereignty, for supreme authority, for kingship, 1
for great kingship, for suzerainty, for supremacy, for preeminence/
1 For the throne cf. AV. xv. 8. 2 in the case
of the Vr&tya; Vedie Index, i. 71. The
A£S. and have nothing of this or of
the following rites. S&yana explains the
Punarabhiseka as one following on that
already performed by the Adhyaryu after
the Mlhendra S&man, clearly referring
to Ap9S. xviii. 15. 10: mdhsndrasya
stotram pretty dbhisifcati. Ap. quotes in
yiiL 8.7 a Bahvroabr&hmana (read trfni
»asti$atdni) which is not AB. or KB. Cf.
Weber, R&jaruya, pp. 110 seq,; Gold-
stuoker, Sanscrit Diet pp. 279 seq,
viii. 6. 1 Weber (RQjasQ/ya, p. 112, n. 8) sug¬
gests that the original list was rdjySya
alone, since it twice occurs here.
323] The Punarabhi§eka [ —viii.7
He should mount the throne, with the right knee first, then the left.
‘ Thus, thus (is it to be performed) ’ (they say). The gods in unison with the
metres increasing by four syllables mounted on the prosperity on which
they now are established, Agni with the Gayatri, Savitr with the Usnih,
Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna
with the Pankti, Indra with the Tristubh, the All-gods with the Jagati.
These two are mentioned 8 in * The Qayatri hath become the yoke fellow
of Agni \ Fortune attends him, prosperity ever increasing he attains,
he attains control and overlordship over people who, being a Ksatriya,
thus mounts this throne after those deities. Then being about to anoint
him, he makes him recite the appeasing of the waters
* With eye propitious regard me, O waters;
With propitious body touch my skin ;
All the Agnis that sit on the waters I invoke you;
Confer on me radiance, force and might/
(thinking) ‘ Let not the waters, unappeased, strike away the strength of
him when anointed/ 8
viii. 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch
between, with
* These waters are most auspicious,
These healing all,
These prosper the realm,
These support the realms and are immortal.
With these by which Praj&pati anointed Indra,
Soma the king, Varuna, Yama, Manu,
With these waters I anoint thee,
Do thou become here the overking of kings.
Thee great, of the great
People the ruler,
The lady, thy mother, bore
The noble lady, thy mother bore.
On the impulse of the god Savitr, with the arms of the A$vins, with
the hands of Pusan, with the brilliance of Agni, with the radiance of the
sun, with the power of Indra I anoint thee, for might, for prosperity, for
glory, for the eating of food.’
With bhuh (he concludes) if he desire of him ‘ May he eat food '; with
bhuh y bhuvah, if he desire thus of him with two descendants; 1 with bhuh,
* EV. x. 180. 4. but Aufreoht prefers Sly ana's version
* Cf. L4vi, La doctrine du tacri/Ue, p. 108. quoting iripuru$a t ‘ with three assistants *,
1 Weber ( Ind. Stud. ix. 886) prefers to take of the Hotr. There is no reference to a
dvipurufa as the saorificer and his son, temporary kingship.
• •• •
Vlll. 7—]
[324
The Rdjasuya
bhuvah , war if he desire thus of him with three descendants, or without
rivals. Some say ‘ These exclamations are an obtaining of all; by using
too much it is performed by him for another.’ He should anoint him with
this (formula)
( On the instigation of the god Savitr, with the arms of the Alvins, with
the hands of Pusan, with the brilliance of Agni, with the radiance of
the sun, with the power of Indra I anoint thee, for might, for
prosperity, for glory, for the eating of food.’
This again they reject. 4 If he is anointed without the whole of speech,
he is liable to depart before his day’, Satyakama Jabala used to say,
‘ whom they do not anoint with these exclamations.’ 4 He is liable to live
the whole of his life, and to obtain 2 all by conquest’, Uddalaka Aruni
used to say, 4 whom they anoint with these exclamations. Him he should
anoint with this (formula)
4 On the instigation of the god Savitr, with the arms of the Alvina,
with the hands of Pusan, with the brilliance of Agni, with the radiance
of the sun, with the power of Indra I anoint thee, for might, for
prosperity, for glory, for the eating of food ; bhuh, bhuvah, } svar.’
These things have departed from a Ksatriya who has sacrificed; the holy
power and the lordly power, strength, the eating of food, the sap of the
plants and the waters, splendour, refreshment, 3 growth and propagation;
moreover, as this is a symbol of the* lordly power, the sap of food, the
lordly power of the plants and support. In that he offers beforehand
these two libations, thus he confers on him the holy power and the
lordly power.
viii. 8 (xxxvii. 4). In that the throne is of Udumbara, the goblet of
Udumbara, and there is a branch of Udumbara, and the Udumbara is
strength and the eating of food, verily thus he confers upon him strength
and the eating of food. In that there is curd, honey, and ghee, and it
is the sap of the plants and the waters, verily thus he confers upon him
the sap of plants and the waters. In that there are waters of rain in
sunshine, and the waters of rain in sunshine are brilliance and splendour,
verily thus he confers on him brilliance and splendour. In that there
are grass and green barley, and these are a symbol of refreshment and
growth, and also of propagation, verily thus he confers upon him refreshment
and growth and also propagation. In that there is Sura, and this is
9 (fpnot is very strange in tense and probably stood as an unusual form.
impossible : dptor is a most simple correc* 5 irdpustih is taken as one word, annatamrddhih,
tion : naturally misread and misunder- by Sayana.
325]
The Punarabhi§eka [ —viii. 9
a symbol of the lordly power, and also the sap of food, verily thus he
confers upon him the symbol of lordly power and also the sap of food.
In that there is Durva grass, the Durva is the lordly power of the plants,
the Rajanya is the lordly power, for the Ksatriya dwelling in the kingdom
is fastened here as it were, and supported as it were; the Durva is
fastened as it were to the ground with descending growths, and is sup¬
ported as it were. Thus in that there is Durva grass, verily thus he
confers upon him the lordly power of the plants and also a support. Those
that have departed from him after sacrificing he thus confers upon
him; verily thus he makes him prosper with them. Then he places in his
hand a bowl of Sura with 1
‘ With thy sweetest, most intoxicating
Stream be thou purified, 0 Soma,
Pressed for Indra to drink.’
Having placed it with (this verse), he makes him recite the expiation
‘ Separate for you is the place made by the gods,
Be ye not united in the highest heaven,
Sura thou art, the impetuous ; he is king Soma;
Harm him not, when entering your own place of birth.’ *
This is the discrimination of the drinking of Soma and of Sura. Having
drank he should give it to him whom he deems generous, for that is
a symbol of friendship; verily thus at the end he establishes it in a
friend; for he thus finds support in a friend. He finds support who
knows thus.
viii. 9 (xxxvii. 5). Then he descends towards 1 the Udumbara branch; the
Udumbara is strength and the eating of food; verily thus he descends
towards strength and the eating of food. Sitting down he places his feet
on the earth and says the descent formula 2
‘ 1 find support in the sky and the earth ; 1 find support in expiation
and inspiration ; I find support in day and night; I find support in food
and drink; in the holy power, in the lordly power, in these three
worlds I find support.'
At the end he finds support with his whole self; in all this he finds support,
prosperity ever increasing he attains, he attains sovereignty and overlord-
1 RV. ix. 1.1. * This is probably the sense as taken by
1 See TB. i. 4.2.2; A$S. iii. 9. 4; VS. xi*. 7 ; S&yana in view of the instr. below.
5B. xii. 7. 8. 14 ; K^S. xix. 2. 21. Otherwise it could be the gerund as
▼iii. 9. 1 The branch is now placed on the Weber (Ind. Stud. ix. 887) thinks,
ground and he descends down towards it
viii. 9 —] The Rajasuya [326
ship over people, who, anointed with the renewed anointing,being a Ksatriya
descends thus. Having descended with this descent formula he sits facing
east, making a lap, and thrice pays honour to the holy power with 1 Homage
to the holy power! Homage to the holy power! Homage to the holy
power.’ Then he utters speech with 4 A boon I give for conquest, for
victory, for winning, for success.’ In that he pays thrice homage to the holy
power with 4 Homage to the holy power! Homage to the holy power!
Homage to the holy power!’ verily thus the lordly power falls under
the influence of the holy power. When the lordly power falls under the
influence of the holy power, that kingdom is prosperous, rich in heroes;
in it 8 a heir is bora. In that he utters speech with ( A boon I give for
conquest, for victory, for winning, for success*, that is the conquest [of
speech in that he says 4 1 give ’. Moreover as to the conquest of speech,
(he thinks) 4 Through this my rite shall be completed *. Having uttered
speech, and having risen up he places a kindling stick on the Ahavaniya
with
4 Thou art a kindling stick; kindle thou, 4 with power, with strength,
hail! 9
Verily thus at the end with power and strength he makes himself to
prosper. Having put on the kindling stick he steps out three strides north¬
east. (Saying)
4 Thou art the orderer of the quarters,
In me be ye ordered for the gods ;
Mine be good fortune
Freedom from fear be mine,’ 5
he reveres the unconquered quarter, to secure the permanence of his conquest.
4 Thus, thus (is it to be performed) * (they say).
viii. 10 (xxxvii. 6). The gods and the Asuras strove for these worlds ; they
strove for the eastern quarter; the Asuras drove them thence; they strove
for the southern quarter; the Asuras drove them thence; they strove for the
western quarter; the Asuras drove them thence; they strove for the
northern quarter; the Asuras drove them thence; they strove for this inter-
• Or, as Sayana, ‘ to him \
4 For 8am v enktva Siyana has indriyap&Lcvoena
farfras&marthyena ca samyojaya ; Aufrecht
suggests sam mentsva as the original, with
iuksva for intsva like avdkaam for avdtsam
in i. 28 above (cf. Weber, Ini. Stud ix.
246). BOhtlingk (BKSGW. 16 Dec. 1900,
p. 419) argues against inkna but accepts
md in place of u.
Aufrecht suggests, after rftpdm, difo ms kal-
pantdm , but that is not good metrically :
possibly difaJk should be added after
dif&m, Kalpata as active 2nd pi. is very
strange, and Weber ' Jnd. Stud . ix. 888)
suggests taking it as a 3rd pers. ting,
injunct.
327]
The Punardbhi§eka [ —viii. 11
mediate quarter, the north-east; they thence defeated them. If, when two
armies meet, a Ksatriya runs up to him (saying) ‘ So do for me that I shall
conquer that army ’, and if he reply * Be it so *, he should touch the body of
his chariot with 1 * ‘ O tree, be thou strong limbed ’ and then say to him
4 Do thou mount, to this quarter for thee let the chariot, well tied,
advance, to the north (let it advance), to the west, to the south, to the
east, against the foe.’
With * * With the attacking oblation ’ he should make him turn; then he
should look at him with the Apratiratha, 3 Qasa, 4 and Sauparna 5 hymns.
He conquers that army. If again he runs up to him when about to engage
in battle (saying) 4 So do for me that I shall conquer in this battle ’, he
should make him contend in this quarter; he conquers in this battle. If
again he run up to him, being expelled from his kingdom (saying) * So do
for me that I may be restored to this kingdom ’, he should make him go
away to this quarter; so does he again become restored to his kingdom.
After the paying of reverence, he goes to the house saying (the verse) for
the driving away of foes, 8 ‘ Drive away, O Indra, all my foes to the east ’;
from all sides freedom from foes and danger becomes his, prosperity ever
increasing he attains, he attains sovereignty and overlordship over people
who goes to the house saying thus this (verse) for the driving away of foes.
Having gone to the house he sits down behind the household fire and holds
on to the priest who at the end offers three butter libations to Indra, in four
portions, with the bowl, in the Prapad way, 7 for freedom from distress,
injury, loss, and danger,
viii. 11 (xxxvii. 7).
4 Do 1 thou pour forth for the winning of strength ; the foe around—
Bhuh; the holy power, breath, immortality, this N. N. approacheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle—
overcoming:
To overwhelm the foe thou movest like one taking payment for
a debt; hail!
1 RV. vi. 47. 26.
* RV. v. 174.
s RV. x. 103.
4 RV. i. 162.
B See above AB. vi. 26.7. S&yana here, how¬
ever, gives pra dhdrd yantu (A£S. iii. 12.14)
as meant; cf. KB. xviii. 4 ; RVKh. i. S.
• RV. x. 131. 1.
T I. e. in equal parts with insertions as in
AB. viii. 11.
viii. 11. 1 The verses treated are RV. ix. 110.
1-8: the verses consist of Padas of 12 +
8 + 12 syllables respectively. The treat¬
ment accorded is to insert after 16 +16,
irrespective of the forms and metre, the
insertion ; thus in a sense the verses are
reduced to normal Anustubh verses. The
Prapad mode is defined in a verse cited
by SftyAna as—
p&dd yasya tu ydvanto ydvadaJuarasammitdh
[328
viii. 11 —] The Rajasuya
In thee when pressed, 0 Soma, we delight, in the great—
Bhuvah ; the holy power, breath, immortality, this N. N. approacheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle—
kingship of concourse;
For the booty, O purifying one, thou dost plunge; hail!
Thou hast brought to life, 0 purifying one, the sun; in the pail—
Svar ; the holy power, breath, immortality, this N. N. approacheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle—
with might the milk ;
In eagerness with the milk that is thy living gift; hail! ”
Free from harm and injury, unoppressed, protected on every side, by the
form of the threefold knowledge he wanders through all the quarters, find¬
ing support in the world of Indra, for whom the priest at the end offers those
three libations of butter in four portions with the bowl, in the Prapad manner.
Then at the end he invokes propagation for cows, horses, and men with 2
4 Here ye cows, be ye propagated,
Here ye horses, here ye men;
Here with a thousand fees to give
Let the hero, the protector, sit down.’
He becomes multiplied with offspring and cattle who thus at the end invokes
the propagation of cows, horses, and men. This Ksatriya is never brought
low, for whom those knowing thus sacrifice, But they bring him low for
whom they sacrifice not knowing thus: just as outcasts, 3 or robbers, or
evildoers, seizing a wealthy man in the wild.fling him into a pit and run away
taking his wealth, so these priests fling the sacrificer into a pit and run away
taking his wealth. Knowing this Janamejaya Pariksita used to say ‘ Those
who know thus sacrifice for me who know thus; therefore I conquer the
assailing host, I conquer with an assailing host. Me neither the arrows of
heaven nor of men reach. I shall live all my life, I shall become lord of
all the earth.’ Him neither divine nor human arrows reach, he lives all
his life, he becomes lord of all the earth, for whom men, knowing thus,
sacrifice.
rcy adhyayanam etesdm prapadam tad vidur his MSS. which has prdtd, a blander for
budhdh. trdtd ; RVKh. v. 11. 2.
* Cf. AY. xx. 127. 12; ££S. xii. 15. 8 where 3 For the Nis&das see Weber, Ind, Stud . ix.
Hillebrandt reads in d 'pi pus& against 840; Vedic Index, i. 458, 454.
329]
The Mahdbhiseka of Indra
[—' viii. 12
ADHYAYA III
The Mahabhi§eka of Indra .
viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods
with Prajapati said ‘ He is of the gods the mightiest, the most powerful,
the strongest, the most real, the best to accomplish; let us anoint him/
‘Be it so 1 (they replied). Thus (they did anoint) Indra. For him they
brought together the throne called Rc ; as its two front feet they made the
Brhat and the Rathantara, 1 as its two back feet the Vairupa and the
Vairaja, as the head (and foot) (planks) the Qakvara and the Raivata, as
the cross (planks) the Naudhasa and Kaleya, as the lengthwise ropes the
Rc verses, as the cross-ties the Samans, as the holes the Yajuses, as the
coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported
its front feet, Vayu and Pusan the back feet, Mitra and Varuna the head
(and foot) (planks), the Afvins the cross (planks). He mounted this throne
with 8
‘Let the Yasus mount thee with the G&yatri metre, the Trivrt
Stoma, the Rathantara S&man; after them I mount for overlordship.
Let the Rudras mount thee, with the Tristubh metre, the Paficadaga
Stoma, the Brhat S&man ; after them I mount for paramount rule. Let the
Adityas mount thee with the Jagati metre, the Saptada$a Stoma, the
VairQpa S&man; after them I mount for self rule. Let the All-gods
mount thee with the Anustubh metre, with the Ekavin^a Stoma,
the Vairaja S&man; after them I mount for sovereignty. Let the
S&dhya and the Aptya gods mount thee with the Pankti metre, the
Trinava Stoma, the Q&kvara S&man; after them I mount for kingship.
Let the Maruts and the Ahgirases the gods mount thee with the
Atichandas metre, the Trayastrihga Stoma, the Raivata S&man; after
them I mount for supreme authority, for great kingship, for suzerainty,
for supremacy, for pre-eminence ; ’
he mounted the throne. When he was seated on the throne the All-gods
said ‘ If Indra is not proclaimed he cannot display his strength; let us pro¬
claim him/ ‘ Be it so/ Him the All-gods proclaimed (saying)
‘ Do ye proclaim him, O gods, as overlord and overlordship, as para¬
mount ruler and father of paramount rulers, as self ruler and self rule, as
sovereign and sovereignty, as king and father of kings, as supreme lord
and supreme authority. The lordly power hath been born, the Ksatriya
1 See for the S&mans above AB. iv. 13 ; for the throne AB. viii. 5.
1 For the same series of metres of. AA. v. 1. 4; 95®* xv ^ 16- 1.
42 [h.o. 8. st]
[330
viii. 12 —] The Rajasuya
hath been born, the suzerain of all creation hath been bom, the eater of
the folk hath been bom, the breaker of citadels hath been bom, the slayer
of the Asuras hath been born, the guardian of the holy power hath been
bom, the guardian of the law hath been bom.’
When he had been proclaimed Prajapati, being about to anoint him,
addressed him with the verse
viii. 13 (xxxviii. 2).
‘ Varuna within the waters 1
Hath set him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for
supreme authority, for kingship, for great kingBhip, for suzerainty, for
supremacy, for pre-eminence, the wise one.’
Him when seated on the throne, Prajapati, standing in front of him, facing
west, anointed through a branch of Udumbara, dry but with leaves, and
a golden strainer, to the accompaniment of the triplet 2 ‘ These waters are
most auspicious ’, the Yajus formula ‘ (On the instigation) of the god thee 9 ,
and the exclamations bhuh 9 bhuvah , war.
viii.l4(xxxviii.8). Then the Vasus, the gods in the eastern quarter anointed
him with six days with the Paficavin^a, 1 and with this triplet and this
Yajus and these exclamations, for overlordship. Therefore in this eastern
quarter, whatever kings there are of the eastern peoples, they are anointed for
overlordship; * O Overlord 9 they style them when anointed in accordance
with the action of the gods. Then in the southern quarter the Rudras, the gods,
anointed him with six days with the Paficavin 9 &, and with this triplet and
this Yajus and these exclamations, for paramount rule. Therefore in this
southern quarter, whatever kings there are of the Satvants, they are
anointed for paramount rule; ‘ O paramount ruler’ they style them when
anointed in accordance with the action of the gods. Then in the western
quarter the Adityas, the gods, anointed him with six days with the Pahca-
vinfa.and with this triplet and this Yajus and these exclamations, for self rule.
Therefore in this western quarter, whatever kings there are of the
southern and western peoples, they are anointed for self rule; * O self ruler 9
they style them when anointed in accordance with the action of the gods.
Then in the northern quarter the All-gods anointed him with six days with
direct evidence that it was used in that
of the gods, and we need not go beyond
that. There is no use of ISO days in the
Bfijasuya either, so that Aufrecht’B own
suggestion is equally out of place, and it
is bad grammar.
1 This is RV. i. 26. 10 extended.
* See AB. viii. 7.
viii. 14. * S&yana has ekatrityatsv oAomu, which
is no doubt wrong. But Aufrecht in sug¬
gesting 6x26« 150 seems unjustified: his
reason is that there is no Panoavi&^a
Stoma at the Rljaafiya, but here we have
331] The Mahabhi§eka of Indra. [—viii. 15
the Pancavin$a, and* with this triplet and this Yajus and these exclama¬
tions, for sovereignty. Therefore in this northern quarter, the lands of the
Uttara Kurus and the Uttara Madras, beyond the Himavant, their (kings) 2
are anointed for sovereignty; * O sovereign* they style them when anointed
in accordance with the action of the gods. Then in this firm middle estab¬
lished quarter the Sadhyas and the Aptyas, the gods, anointed him with
six day with the Paficavinga, and with this triplet and this Yajus and these
exclamations, for kingship. Therefore in this firm middle established
quarter, whatever kings there are of the Kuru-Pancalas with the Va$as
and Uflnaras, they are anointed for kingship; ‘ king* 3 they style them when
anointed, in accordance with the action of the gods. Then in the upward
quarter the Maruts and the Angirases, the gods, anointed him with six
days with the Paftcavinfa, and with this triplet and this Yajus and these
exclamations, for supreme authority, for great kingship, for suzerainty, for
supremacy, for pre-eminence. He became the supreme authority, as con¬
nected with Prajapati. Anointed with this great anointment Indra won
all victories, found all the worlds, attained the superiority, pre-eminence
and supremacy over all the gods, and having won the overlordship, the
paramount rule, the self rule, the sovereignty, the supreme authority, the
kingship, the great kingship, the suzerainty in this world, self-existing,
self-ruling, immortal, in yonder world of heaven, having obtained all desires
he became immortal.
ADHYAYA IV
The Mahabhi§eka of Kings .
viii. 15 (xxxix. 1). If he who knows thus should desire of a Ksatriya ‘ May
he win all victories, find all the worlds, attain the superiority, pre-eminence
and supremacy over all kings, and overlordship, paramount rule, self rule,
sovereignty, supreme authority, kingship, great kingship, and suzerainty ;
may he be all encompassing, possessed of all the earth, possessed of all life,
from the one end up to the further side of the earth bounded by the ocean,
sole ruler*, he should anoint him with this great anointing of Indra, after
adjuring him
* The sense is clear, though the construction is
careless: Haug, however, seeks to render
the janapadfy as subject and as being
< without kings ’, which is wholly incon¬
ceivable.
• Here rOjd is meant, and therefore the other
names of no distinct form may be nom.
or voc. as bhqja clearly is.
[332
viii. is—] The Rajasuya
1 From the night of thy birth 1 to that of thy death, for the space between
these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy
life, and thine offspring let me take, if thou dost play me false.’
If a Ksatriya who knows thus desire ‘ May I win all victories, find all
worlds, attain the superiority, pre-eminence, and supremacy over all kings
and overlordship, paramount rule, self rule, sovereignty, supreme authority,
kingship, great kingship and suzerainty; may I be all encompassing,
possessed of all the earth, possessed of all life, from the one end up to the
further side of the earth bounded by the 8 ocean sole ruler he should not
doubt, but say with faith
‘ From the night of my birth to that of my death, for the space between
these two, my sacrifice and my gifts, my place, my good deeds, my life,
and mine offspring mayest thou take, if I play thee false. 9 3
viii. 16 (xxxix. 2). Then should he say * Bring together four things of
the trees, of the Nyagrodha, Udumbara, Agvattha, and Plaksa \ The
Nyagrodha is the lordly power of the trees; in that they bring together
Nyagrodha (products), verily thus he confers on him the lordly power.
The Udumbara is the paramount rule of the trees; in that they bring
together Udumbara (products), verily thus he confers upon him the para¬
mount rule. The Apvattha is the overlordship of the trees; in that they
bring together Afvattha (products), verily thus he confers upon him over-
lordship. The Plaksa is the self rule and sovereignty of the trees; in that
they bring together Plaksa (products), verily thus he confers upon him
self rule and sovereignty. Then should he say * Bring together the four
things of the plants, in the shape of the green shoots of rice, large rice,
panic seed and barley.* The rice is the lordly power of the plants; in that
they bring together the green shoots of rice, verily thus he confers upon him
the lordly power. Large rice is the overlordship of the plants; in that they
bring together the green shoots of large rice, verily thus he confers upon
him overlordship. Panic seeds are the paramount rule of the plants; in
that they bring together the green shoots of panic seeds, verily thus he
confers upon him paramount rule. Barley is the leadership of the plants;
in that they bring together the green shoots of barley, verily thus he
confers upon him leadership.
1 oQ&yetk&h and vjtojiyam are strange and really
impossible blunders. For others in this
book of. AB. viii. 28: aoapadyeyam and
28 : prqjighyati , °(u, jdgriydt ; Bohtlingk,
BKSGW. 15 Dec. 1900, p. 414.
* S&yana sees in par&rdha a term of time.
Weber (Ind. Stud. ix. 848) suggests the
rendering adopted.
s In Xauf. xvii. 4-8 the oath of priest and
king is a mutual one, and very probably
reflects a more primitive state of usage;
cf. Weber, ROjariyOj pp. 142, 148.
333] The Makabhiseka of Kings . [— viii. 17
viii. 17 (xxxix. 8). They then bring for him a throne of Udumbara; the
explanation of it has been given. There is a goblet of Udumbara or a bowl,
and a branch of Udumbara. Having collected these preparations, they
should throw them together in the bowl or goblet of Udumbara, and, when
these have been mixed together, he should put curds, honey, melted butter,
and water of the rains with sunshine, and, setting them down, he should
address the throne with 1
* Let the Brhat and the Bathantara be thy two front feet, and the
Vairupa and the Vair&ja thy back feet, the Q&kvara and the Baivata the
head (and foot) (planks), the Naudhasa and E&leya the cross (planks),
the 9c verses the lengthwise ropes, the Sftmans the cross-ties, the Yajuses
the holes, glory the coverlet, prosperity the pillow. Let Savitr and
Brhaspati support thy front feet, V&yu and Pusan thy back feet, Mitra
and Varuna the head (and foot) (planks), the Apvins the cross (planks)/
Then he should make him mount the throne. With
‘ Let the Yasus mount thee with the Gayatri metre, the Trivrt Stoma,
the Bathantara S&man ; after them do thou mount for overlordship. Let
the Budras mount thee with the Tristubh metre, the Pancada^a Stoma,
the Brhat S&man ; after them do thou mount for paramount rule. Let
the Adityas mount thee with the Jagatl metre, the Saptada^a Stoma, the
VairUpa S&man ; after them do thou mount for self rule. Let the All¬
gods mount thee with the Anustubh metre, the Ekavin^a Stoma, the
VairSja S&man; after them do thou mount for sovereignty. Let the
Maruts and the Angirases, the gods, mount thee with the Atichandas
metre, the Trayastringa Stoma, the Baivata S&man ; after them do thou
mount for supreme authority. Let the S&dhya and the Aptya gods
mount thee with the Pahkti metre, the Trinava Stoma, the £&kvara
S&man; after them do thou mount for kingship, great kingship,
suzerainty, supremacy, and pre-eminence 9 ;
he should make him mount the throne. When he is seated on the throne
the king-makers should say * The Ksatriya if not proclaimed cannot show
his strength; let us proclaim him ‘ Be it so ’ (they reply). Him the
king-makers proclaim (saying)
1 Him do ye proclaim, O men, as overlord and overlordship, as para¬
mount ruler and father of paramount rulers, as self ruler and self rule, as
sovereign and sovereignty, as supreme lord and supreme authority, as
1 See above AB. viii. 12. The slight variant
is presumably deliberate, two clauses be¬
ing inverted in order. Weber (R&jasilya,
p. 116) points out that the number of
materials of the ointment is much less
(cf. AB. viii. 6) than the number (17) of
the Yajus ritual, and sees in this a sign
of the old character of the simple punar-
abhiteka at least (ibid, p. 118).
[334
viii. 17—] The Rdjasuya
king and father of kings. The lordly power hath been born, the
Ksatriya hath been born, the suzerain of all creation hath been bom, the
eater 8 of the folk hath been bom, the slayer of foes hath been born, the
guardian of the Brahmans hath been bom, the guardian of the law hath
been bora/
When he has been proclaimed one knowing thus, being about to anoint him,
should address him with this verse
viii. 18 (xxxix. 4).
‘ Varuna 1 within the waters
Hath sat him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for
supreme authority, for kingship, for great kingship, for suzerainty, for
supremacy, for pre-eminence, the wise one.’
Him when seated on the throne one who knows thus standing in front,
facing west, anoints through a branch of Udumbara, dry but with leaves,
and a golden strainer, to the accompaniment of the triplet * These waters
are most auspicious the Yajus ‘ (On the instigation) of the god thee and
the exclamations bhuh, bhuvah, war.
viii. 19 (xxxix. 5).
‘ In the 1 eastern quarter let the Vasus, the gods, anoint thee with
six days with the Pahcavihfa, and with this triplet and this Yajus and
these exclamations, for overlordship.
In the southern quarter let the Budras, the gods, anoint thee with six
days with the Pancavin$a, and with this triplet and this Yajus and these
exclamations, for paramount rule.
In the western quarter let the Adityas, the gods, anoint thee with six
days with the Pancavin$a, and with this triplet and this Yajus and these
exclamations, for self rule.
In the northern quarter let the All-gods anoint thee with six days
with the Pancavinga, and with this trip nd this Yajus and these
exclamations, for sovereignty.
In the upright quarter let the Maruts and Angirases, the gods, anoint
thee with six days with the Pancavin$a, an 4 with this triplet and this
Yajus and these exclamations, for supreme authority.
In this firm middle established quarter let the S&dhya and the Aptya
gods anoint thee with six days with the Pancaviiipa, and with this triplet
and this Yajus and these exclamations, for kingship, for great kingship, for
suzerainty, for supremacy, and for pre-eminence.’
1 For this common description cf. Weber, 1 See above AB. viii. 13.
Ind. Stud. x. 8, 14 ; BOjutHya, pp. 66, n. 2, viii. 19. i See above AB. viii. 14.
116, n. 2.
335] The Mahabhiseka of Kings . [—viii. 20
He becomes the supreme authority,as connected with Prajapati. The Esatriya
anointed with this great anointing of Indra wins all victories, finds all
worlds, attains the superiority, pre-eminence, and supremacy over all kings,
and having won overlordship, paramount rule, self rule, supreme authority,
kingship, great kingship and suzerainty in the world, self-existing, self¬
ruling, immortal, in yonder world of heaven having obtained all desires
he becomes immortal, whom as a Esatriya he anoints with this great
anointing of Indra, after adjuring him.
viii. 20 (xxxix. 6). Curds is power in this world; in that he anoints him
with curds, verily thus he confers power upon him. Honey is the sap in
plants and in trees; in that he anoints with honey, verily thus he confers
sap upon him. Ghee is the brilliance of animals; in that he anoints with
ghee, verily thus he confers brilliance upon him. Waters are the immortal
in the world; in that he anoints with water, thereby he confers immortality
upon him. Being anointed he should give gold to the Brahman who
anoints; a thousand should he give, a field and quadrupeds; moreover
they say ‘ He should give an uncounted, an unlimited, guerdon; the
Esatriya is unlimited; (it serves) to attain the unlimited.’ Then he places
in his hand a bowl of Sura (saying l )
‘ With thy sweetest, most intoxicating
Stream be thou purified, O Soma,
Pressed for Indra to drink.’
He should drink it (saying *)
‘That which is left over of the pressed juice, rich in sap
Which Indra drank mightily
Here with auspicious mind this of him,
I partake of Soma, the Eing.
To thee, O bull (the Soma) being pressed,
I offer the pressed juice to drink;
Rejoice and make thyself glad.’
The Soma drink which is in the Sura is what is drunk by the Esatriya
when anointed by this great anointing of Indra; not the Sura. Having
drunk it he should address it with 3 * We have drunk the Soma’ and ‘Be
thou propitious to us.’ Just as in the world a dear son touches a father or
a dear wife a husband pleasantly and auspiciously up to decay, 4 even so
Sura or Soma or any other food in the case of a Esatriya anointed by the
great anointing of Indra touches him auspiciously and pleasantly up to
decay.
1 See above AB. viii. 8. 4 Probably until old age, cf. S&yana’s version
* See above AB. vii. 88 and BY. viii. 46. 22. dehap&taparyantam.
9 RY. viii. 48. 8 ; x. 87.10.
viii.2l—] The Rdjasiiya [336
viii. 21 (xxxix. 7). With this great anointing of Indra Tara Kavaseya
anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. Regarding this a sacrificial verse 1 is sung
‘ At Asandlvant a horse, grass eating,
Adorned with gold and a yellow garland,
Of dappled hue, was bound
By Janamejaya for the gods.’
With this great anointing of Indra Cyavana Bhargava anointed Qaryata
Manava. Therefore Qaryata Manava went around the earth completely,
conquering on every side, and offered the horse in sacrifice; at the sacrificial
session of the gods he was the householder. With the great anointing of
Indra Somafusman Vfijaratnayana anointed Qatanika Satrajita. Therefore
Qatanika Satrajita went round the earth completely, conquering on every
side, and offered the horse in sacrifice. With the great anointing of Indra
Parvata and Narada anointed Ambfisthya. Therefore Amb&sthya went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. With this great anointing of Indra Parvata and Narada
anointed Yudham$rausti Augrasainya. Therefore Yudham$rausti Augra-
sainya went round the earth completely, conquering on every side, and
offered the horse in sacrifice. With this great anointing of Indra Ka 9 yapa
anointed Vifvakarman Bhauvana. Therefore Vifvakarman Bhauvana went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. The earth sang, they tell 2
* No man whatsoever ought to give me,
O Vijvakarman Bhauvana, thou hast been fain to give me;
I shall plunge into the middle of the water;
Vain was this thy compact with Kafyapa.’
*
With this great anointing of Indra Vasistha anointed Sudas Paijavana.
Therefore Sudas Paijavana went round the earth completely, conquering on
every side, and offered the horse in sacrifice. With this great anointing of
Indra Saihvarta Angirasa anointed Marutta Aviksita. Therefore Marutta
Aviksita went round the earth completely, conquering on every side, and
offered the horse in sacrifice. Regarding this, this verse is sung 3
1 See also 9®- xiii. 6. 4. 2; 99$. xvi. 9. 1, 16. 3 has d aa in £B. and upamanksye but
with the reading abadhnad apxnh saran- otherwise agrees with AB.
gam. 8 So 9&' adLii. 5. 4. 6 with AvOcsitasydgnih
* Cf. 9B. xiii. 7. 1. 15 where manda dsitha ksattd , 99®* zy ** *6 agrees with 913.
replaces did&sitha , upamauktyati syd and These texts deal with the horse sacrifice.
tnnaisa is samgarah Kagyapaya; 99®* zy i* Cf. Oldenberg, ZDMG. xxxvii. SO, 81.
337]
[—viii. 23
The Mdhabhi§eka of Kings .
* The Marut® as attendants
Dwelt in the house of Marutta;
Of Aviksita K&mapri
The All-gods were the assessors/
viii. 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya
anointed Anga. Therefore Anga went round the earth completely, conquering
on every side, and offered the horse in sacrifice. He whose limbs were not
defective said 1 Ten thousands of elephants, ten thousands of female slaves,
I offer to thee. O Brahman; invite me to the sacrifice/ Regarding this
these verses are sung
* Of the cows for which Udamaya
The Praiyamedhas aided in his sacrificing 1
Two thousand of the myriads (day by day)
Atreya gave at the middle (of the offering).
Eight and eighty thousand
White horses, Vairocana,
Side steeds, 8 loosing them,
Gave when his Purohita was sacrificing.
Of those brought from each country,
All daughters of wealthy men,
Ten thousands he gave,
Atreya, with necklaces on their necks.
Ten thousands of elephants,
Atreya, having given at Avacatnuka,
Wearied, sought for attendants, 3
By reason of the gift of Anga, the Brahman.
11 A hundred to you, a hundred to you,”
So saying he grew weary;
By saying “ A thousand to you ”
He got back his breath.’
viii. 23 (xxxix. 9). With this great anointing of Indra Dirghatamas
Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. Regarding this these verses are sung 1
1 This seems to be the sense accepted by gave fees, but the plur. is against this.
S&yana,Colebrooke, and Weber; assuming 1 prasti is here as usual of doubtful sense
the Praiyamedhas to be Rsis, as it seems and possibly is more generally merely
they were from the other references to * leading horses*; Finite Index, ii. 513.
their ancestors, as seers of EV. viii. 1-40, * To give the gifts away.
&c. Otherwise the more natural way Yiii. 28. 1 See $B. xiii. 5. 4.11 »eq,
would be to treat them as princes who
43 [a.o.s. ib]
viii. 23 —]
[338
The Rdjasuya
‘ Covered with golden trappings,
Beasts black with white tusks,
As Masn&ra Bharata gave,
A hundred and seven myriads.
This is the fire of Bharata Dauhsanti
Piled at S&clguna,
At which a thousand Brahmans
Divided cows in myriads. 5
Eight and seventy did Bharata
Dauhsanti on the Yamuna,
On the Gangs for the slayer of Vrtra he bound
Five and fifty steeds.
A hundred and thirty-three steeds,
The king having bound for the sacrifice,
Dauhsanti surpassed all other kings,
In craft, the more crafty. 5
The great deed of Bharata,
Neither men before or after,
As the sky a man with his hands
The five peoples have not attained it’
This great anointing of Indra Brhaduktha the seer proclaimed to Dur-
mukha, the Pancala. Therefore Durmukha Paficala, being a king, 4 by
this knowledge went round the earth completely, conquering on every
side. This great consecration of Indra Vasistha Satyahavya proclaimed
to Atyarati Janamtapi. Therefore Atyarati Janaihtapi, though not a king,
through his knowledge went round the earth completely, conquering on
every side. Vasistha Satyahavya said c Thou hast conquered entirely the
earth on every side: do thou make me great/ Then said Atyarati Janam¬
tapi 4 When I conquer, O Brahman, the Uttara Kurus, then thou wouldst be
king of the earth, and I should be thy general/ Vasistha Satyahavya
replied 4 That is a place of the gods; no mortal man may conquer it. Thou
hast been false to me; therefore I take this from thee/ 6 Then Amitra-
tapana Qusmina Qaibya, a king, slew Atyarati Janaihtapi, whose strength
1 badva as a hundred kotis is given by S&yana ;
sahasram is taken by Weber with g&fy and
badvafah as ‘by flocks', but this makes
the number too low.
* <JJB. has Saudyumnir atyasthdd any&n amdydn
and Aufrecht suggests amdyino as better
sense and metre. Weber (Xnd. Stud. ix.
346) reads ’mdyan.
4 rajd is read by S&yana, but the parallelism
below certainly suggests VtyVK, as taken
by Haug.
s d ta (i. e. to) must of course be read; Weber,
JRdjasiiya, p. 118, n. adruktah is an odd
form, for which Liebioh (ittm’nt, p. 77)
would restore ad&rukso$, but Whitney
(Sansk. Gramm. § 920/) accepts the form.
339] The Purohitaship [ —viii. 25
had been taken away and who had lost his power. Therefore one should
not play false with a Brahman who knows thus and has done thus (thinking)
1 Let me not loose my kingdom, 6 nor let breath forsake me/
ADHYAYA Y
The Purohitaship .
viii. 24 (xl. 1). Now as to the Purohitaship. The gods eat not the food
of a king without a Purohita. Therefore a king when about to sacrifice
should select as Purohita a Brahman (wishing) * May the gods eat my food/
The king in appointing a Purohita takes out the fires that lead to heaven.
The Purohita is the Ahavanlya, his wife the Garhapatya, his son the
Anvaharyapacana. What he does to the Purohita, verily thus he offers
in the Ahavanlya; what he does to his wife, verily thus he offers in the
Garhapatya; what he does to his son, verily thus he offers in the Anvaharya¬
pacana. They, being appeased in body, having received the offerings and
propitiated, carry him to the world of heaven, to the lordly power, might,
the kingdom, and the people. They, if not appeased in body, not having
received the offering and not being propitiated, repel him from the world
of heaven, from the lordly power, might, the kingdom, and the people.
The Purohita is Agni Vaijvanara, possessed of five missiles; in his speech is
one missile, in his feet one, in his skin one, in his heart one, in his organ
one. With these flaming and blazing he approaches the king. In that he
says ‘ Where, O blessed one, hast thou been dwelling ? Bring ye grass for
him *, thereby he appeases that missile of his that is in his speech. In that
they bring to him water for the feet, thereby he appeases that missile of his
that is in his feet. In that they adorn him, thereby he appeases that missile
of his that is in his skin. In that they delight him, thereby he appeases
that missile of his that is in his heart. In that he dwells unimpeded in his
dwelling, thereby he appeases that missile of his which is in his organ.
He, having been appeased in his body, and having received offering and
being delighted, carries him to the world of heaven, the lordly power,
might, the kingdom, and the people. He also, if not appeased in body, and
not offered to and delighted, repels him from the world of heaven, from the
lordly power, might, the kingdom, and the people.
viii. 25 (xl. 2.) The Purohita is Agni Vai$vanara with five missiles; with
these he keeps enveloping the king as the ocean the earth. His kingship
perishes not in its youth, life leaves him not before his time, up to old age
• For avapadyeyam cf. AB. viii. 15, n. 1. The Delbrilck, Altind. Synt. p. 545. jahat may
eonstr. with tied is unparalleled. See be subj. or inj.; ibid. p. 359.
viii. 25—] The Rajasuya [340
he lives, he lives a full life, he dies not again, 1 who has for Purohita to guard
the kingdom a Brahman with this knowledge. 8
By the lordly power he conquereth the lordly power,
By might he attaineth might,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge,
For him are his people in harmony,
With one aspect and one mind,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge.
viii. 26 (xl. 3). This is also declared by a seer 1
4 The king all hostilities
With his onset, his might, doth overcome ’,
Hostilities are the rivals who vie with and hate him; verily thus he over¬
comes them with his onset and his might.
* Who supporteth Brhaspati in comfort ’,
Brhaspati is the Purohita of the gods; analogues of him are the other
Purohitas of human kings. In that he says * Who supporteth Brhaspati
in comfort \ verily he says in effect 4 Who supporteth a Purohita in comfort \
4 Who treateth him kindly, and maketh welcome the first sharer
(he says); verily thus he mentions honour for him.
4 He dwelleth in ease in his own abode * *
(he says); the abode is the house; verily thus he dwells at ease in his own
house.
4 For him fare is ever plentiful *
(he says); fare is food; verily thus for him food is ever full of strength.
4 To him the peoples of themselves pay homage ’
(he says); the peoples are the kingdoms; verily thus spontaneously the
kingdoms pay him homage.
4 In whose reign the Brahman goeth first ’,
(he says); verily thus he refers to the Purohita.
4 Unsurpassed he winneth wealths ’ 8
1 This is the only occurrence of the idea in comes distinct: as below in AB. viii. 27.
AB. Cf. L6vi, La doctrine du sacrifice, 2 and 8.
pp. 96 seq. ayuvatn&ri (not aywocm) is viii. 26. 1 RV. iv. 50. 7.
dearly right. Weber has ‘free from * RV. iv. 60. 8.
death of young men 8 RV. iv. 60. 9.
* The true character of the passage now be-
[—viii. 27
341]
The Purohitaship
Wealths are kingdoms; them he wins unsurpassed.
‘ Of his foe as of his kin *
(he says); the foe are the rivals that vie with and hate him; them he
conquers unsurpassed. In that he says
‘Who m&keth wide room for him that seeketh aid/
verily he says in effect * Who maketh riches for the poor/
* The king for the Brahman, him the gods aid
(he says); verily thus he refers to the Purohita.
viii. 27 (xl. 4). He who knows the three Purohitas and the three appointors,
that Brahman is to be made Purohita. He should say for the Purohitaship
‘ Agni is the Purohita, the earth the appointer; V&yu is the Purohita,
the atmosphere the appointer; Aditya is the Purohita, the sky the
appointer/
He who knows this is chosen as Purohita, he who does not know this is
rejected.
A king is the friend of him,
He repulseth the foe
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
By the lordly power he conquereth the lordly power,
By might he attaineth might
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
For him are his people in harmony,
With one aspect and one mind,
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
Bhahj bhuvah, war, om. 1
I am that, thou art this; thou art this, I am that. I am sky, thou
art earth. I am the S&man, thou the ?c. Let us two unite. Save us
from great danger. 2
Thou art the body; protect my body.
The plants whose king is Soma,
Manifold, with a hundred forms,
In this seat do ye to me
1 The ceremony of selection is here described
on the exact lines of a marriage (Weber,
Ind, Stud . v. 216, 882, 848, 868; Whitney
on AV. xiv. 2. 71) to whioh mrkvahdvahai
refers, though S&yana does not reoognize
the force, and endeaYours to construe it
with purdni as villages in the kingdom.
Weber (ind. Stud. x. 160) suggests tdv ehi;
samvivahdvahai is possible, but the text
may mean * let us fare together ’; of.
Oldenberg, ReL den Veda , p. 876.
* purdni appears corrupt (pur is the old form);
possibly it might be an irregular form,
1 let me escape from *, but, as no special
danger is mentioned, it may be an old
error for pdrayd no (glossed asmdn).
viii. 27—]
[342
The Rdjasuya
Accord unfailing protection. 9
The plants whose king is Soma,
Which are scattered over the earth,
In this seat do ye to me
Accord unfailing protection.
In this kingdom I make prosperity to dwell,
Then I behold the waters divine. 9
I purify my right foot; I place power in this kingdom.
I purify my left foot; I increase power in this kingdom.
First one, then another, I purify my two feet,
O gods, for the protection of the kingdom, to win security from danger.
Let the waters for the foot-washing burn away my foe.
viii. 28 (xl. 5). Now comes the dying round the holy power. He who
knows the dying round the holy power, round him the rivals that vie with
and hate him die. He who blows here is the holy power; round him die
these five deities, the lightning, the rain, the moon, the sun, the fire. The
lightning after lightening enters into the rain ; it is concealed; then men
do not perceive it. When a man dies, then he is concealed, then men do not
perceive him. He should say at the death of the lightning ‘ Let my enemy
die, let him be concealed, may they not perceive him.' Swiftly they
perceive him not. The rain having rained enters into the moon; it is
concealed; then men do not perceive it. When a man dies, then he is
concealed, then men do not perceive him. He should say at the death
of the rain ‘ Let my enemy die, let him be concealed, may they not perceive
him/ Swiftly they perceive him not. The moon at the conjunction enters into
the sun; it is concealed; men do not perceive it. When a man dies, then
he is concealed, then men do not perceive him. He should say at the death
of the moon ‘Let my enemy die, let him be concealed, may they not
perceive him.’ Swiftly they perceive him not. The sun on setting enters
into the fire; it is concealed; men do not perceive it. 1 When a man dies,
then he is concealed, then men do not perceive him. He should say at the
death of the sun ‘ Let my enemy die, let him be concealed, may they not
perceive him/ Swiftly they perceive him not. The fire, breathing forth,
enters into the wind; it is concealed; men do not perceive it. When a man
dies, then he is concealed, then men do not perceive him. He should say
at the death of the fire ‘ Let my enemy die, let him be concealed, may they
not perceive him/ Swiftly they perceive him not. Thence are these
deities bora again; from the wind is born the fire, for from breath it is
* r^jadattavis^rabhiinantmnam according to the ceremony of feet washing which is
S&yana. accompanied by the foUowing Mantras.
8 This is used for the water brought up for 1 Cf. TB. ii. 1. 2. 9.
343]
[—viii. 28
The Purohitaship.
born, being kindled by strength. Having seen it he should say 1 Let the
fire be born; let not my enemy be born; far hence may he hasten 8 away/
Far hence he hastens away. From the fire is the sun bom; having seen it
he should say ‘ Let the sun be bora; let not my enemy be bora; far hence
may he hasten away/ Far hence he hastens away. From the sun is the
moon born. Having seen it he should say ‘ Let the moon be bora; let not
my enemy be born; far hence may he hasten away/ Far hence he hastens
away. From the moon is rain bora. Having seen it he should say ( Let
the rain be bom; let not my enemy be bom; far hence may he hasten
away/ Far hence he hastens away. This is the dying round the holy
power. This dying round the holy power Maitreya Kausarava proclaimed
to Sutvan Kair^i Bhargayana the king. Bound him died five kings; then
Sutvan attained greatness. His vow is ( One should not sit down before
the foe ; if he think him to be standing, he should stand also. Nor should
he lie down before the foe; if he think him to be sitting he should sit also.
Nor should he go to sleep before the foe; if he think him awake, he should
keep awake also. Even if his enemy has a head of stone, 8 swiftly he lays
him low/
of At and as act. with pardn adverbial.
8 A helmet like stone is Sayana’s version, but
this seems needless; cf. Colebrooke,
Essays, ii. 41.
* These forms are of doubtful value and
reality: cf. jdgriy&t here and above AB.
viii. 16, n. 1. Liebioh (Pfinint, p. 76)
takes them as 3 rd plural of the 8 rd class
AITAREYA ARANYAKA
TRANSLATION AND NOTES
ARANYAKA I
Adhyaya 1.
Now begins the MahSvrata 1 rite. Indra having slain Vrtra became great.
When he became great, then there came into being the Mahhvrata. Therefore
the MahSvrata ceremony bears the name of Mahftvrata. Some say P
should make two recitations with the ghee-offering for that day, bu “ he eStab ‘ S |' e .
rule is one. He who desires prosperity should use the hymn, To Agni, to this
god of yours, (I sing aloud)’ (RV„ III, 13 ). He who desires increase should usd
fhe hymn, ■ The guest of all your folk’ (RV., VIII, 74). For the folk indeed are
increase and therefore he gains increase. 8 Some say that one should not use that
t The term mahavrata is, Sayana points out, explained by the Taittiriya school in ^three ways,
either mahan bhavaty anena vratena or mahato devasya vrata,,, or mahac
Chandogas give the latter two explanations. See Taittiriya Brahmana, I s, 6 , and Sayana, ad
loc For the whole, of. Aitareya Brahmana, III, ar, r; Ta.tt.nya Samhita, VI, S, 5, 3,
^atapatha Brahma,a, X, 4 , ■, «■ «J L ‘ x - the refercncc U t0 the view of
^ _ : 1 t - The former is the priikrta because it is an Ajya Sastra in the
making large earnings offer much taxation {karam api bahula* prayachanti,vh\<& Max Muler
Brahmana, cited by Wintemitz Ifiesch. der mdisch. Lttt., I, 73, 74 B exaction!
save only the Brahmins, as his food, because they pay him taxes. So often in the epic the
of king, are mentioned, cf. Hopkins, India Old and New, P P .*4°, M3,”- 3 , Keith .Sankhayana
Aranyaka, p. 68. #
M
KEITH
162
AITAREYA AR ANY AKA
I, h i-
hymn because there is in it the word ‘ guest and a guest is liable to go begg.ng *.
But (Maludasa ') said that one should use that hymn. For he, who becomes gooc
“ 2L» - i, indeed » **«. Fo, Mm -ho b no, ,o men do no
deem worthy of hospitality. Therefore one may by all means use that hymn. If
he docs use h, he should place first the t.istich, ‘ To him, best Vrlra-slayer are we
come ’ (RV„ VIII, u, 4“ 6 )- For ca S cr for tllis day thcy wonJup lhc * ' } ’
amtsihira^ with m m pausa (see mitney, ^ (grammar, pp. 53 , 68 ), butthis course merely
imhsc/ie ^;w;;//;w//^ , ,333j33^ ™ script ’(the continual use of which is an
adds to the unnecessaiy diffiu i , including l’rof. Macdoncll in his
unfortunate necessity), and I have fo owet # * sibilants ns allowed by Banini,
LyhaM-vath, in using .»»«»,* before nude,-n.voweb an< IM,«, * w J fab.als
VIII, 4, 59 , «»•! approved by Whitney, « 'A*' ^ i« Jcal, aa.l luv, not been
while using anmvara befoie t e ot er mu cs" exceptions) except where ah
followed. I have also written ch for ah of .be MSS. _ “ h "/J fn Sau^k.rt ,s rarely, if ever
represents an assimilated letter +ch. It is no doubt ic ca . ‘ ^ >ut Dr Schcflelo-
(Waekeinagcl, AUinJische Grammatik , 1, 155, allows puccha as represen n k > " j , ilh
ZTu Jeeuthe view), a representation of any save ‘—
r + P, or (as Dr. Scbeftc.owiU, in hi. (“>"* "'° re
Sprat hen } tiies to prove) s + h, norma y). ^ i t u use() f C ch for the simple letter
properly than ch (the fact of potion 1 ;J ™["d'a zloJ.’‘ For ibis reason I follow Aul.echt (in
nri vents anv distinction between c. g. t-^c/i • c-t n ma wyIv xvxv
hu'/ em&), Bloomfield, v. Schiocder, Knauer (see bis Mac,;. Orhya tact a, H • “V,
O1 4 1 0 °^!^ e C ^^ t m ^ a ^ C ( )1 |j( O .f*(^[^ C g a pp>^’g^yana^explaiiis^by atithipadatatpatydbhijilah siddhantt.
Cleaily it must be Maludasa Aitareya. Cf. II, 3 . 5 . °* 4 » hnei'mcts bhavati as sanmar-
• It is not obvious how at it hi h is thn. intcn^ “S^cll,^ <7*,™,^
gavarfi bhavati. Max Malter says o ne w°ui g ^ its that the obtaining of distinction is
p. 1 26 ; but see Hopkins, Another Explanation seems possible, bhft in the
probably dcnvcd from ah above m , • , S ayana’s rendering -bhntim p, apnoti-oi
Brahmanas has in composition the sens ‘ C < hers has t h e same sense, so that
Aitarqa Biahmana, III, 23, 3). Vat a ecort g / , Kamam below is alleady
hcie ye rw bhavati is perhaps explained by ya p t j lc j ll( y 0 f hospitality, cf.
found in Mantra, cf. Dclb.uck, Altindisihe Syntax, pp. 184sq. 1 or the umy o l
Taittirlya Upanisad, HI, io.
TRANSLATION AND NOTES
163
and now they draw nigh to it. The next three tristichs' begin with anmhM
verses. Now the gayalrt verse is brahman ,* the amislubh is \ ac, and so he unites
Vac and brahman. He who desires glory should use the hymn, ‘Agni is aroused
by the fuel of the folk 1 (RV., V, 1 ). He who desires children 9 and cattle should
use the hymn, 10 ‘ The wise sacrificer has been born ’ (RV., II, 5). u
' The Sankhayana Aranyaka, I, a, ignores vv. 13-15 of RV VIII, 74 , "hick form a dana-
stuti of Srutarvan Arksya. The reference here shows clearly that the A'tare)a takes the same
view of these veises. Verses 8, 9, n, w aie in gilyatrl, 14, »5 ln amt^tubh.
■ Sayana gives as reasons for these identifications that the parabrahma is set forth by means
of the Uyatn (RV., HI, 62, 10), and that, like this amtstubh. Vac has four fuims (KV.,_T 164,
Nhukta XT 1 I 9, &c.; Z. D. M. G., XXXIX, 58), {fanlpalyanll madhyanui veukha ,/, later,
see’/ A 0 's XXII, 69; Mallinatha on Kumarasambhava, II, 17). '1 here is no icason to
suppose that the identification of Vac and anas/M and gayatn and b, ah man has any basis
beyond mere fancy ; for different identifications, cf A. 0 . S., XVI, 3 * 1 - 1 hc original sense of
brahman (so throughout to contrast with brahman, the god) must cleaily have been prayer^or
spell (cf II, 3. 8), the two ideas blending indefinitely since the prayer could be regarded
pell anil vice verU (Oldenberg, Rel^oa dee Veda, P- .Lh)- Russel, s view «f W™» <•' £
Lb. der mi., I, », >4- *1) “ ““ Heiligcn, Gouliohen, einporstrcbcmde V, He 1 s
Menschen’ is quite untenable, seeWinten.it/, Usth. der tndmk L,tt I, n , i". Tlmt Vac is
b,ahman was the doctrine of Jitvau Kailim and it is set forth by \ ajf.avalkya, b.hadara.ijaka
Upanisad. 1 V, 1,2, and the identification is developed 111 tile late Logos doctrine. Cf. also 1 a. y
Maliabrilimaim, XX,. 4,2 ; Chandogya Upanisad, VII, a, 2; Hopkins, Indn r Old and Nw, p. . 4 ,,
n 1 with whose view of the slight importance of the Logos doetnne m tins form 1 agree
‘ «’ Sayana concludes his commeiita.y on tins Kham.la by explaining that, though by t c
eodohananydya (cf. for another nyaya on this, Mim.u.isa Sutra, IV, 3,1°) Uie hmiyaudU s .
fill ended primarily for the gaining oi desired .exults, nevertheless they make up the sacrifice and
do not leave it imperfect, oil the p.ineiplc kamyemi nityaiiJdhtl,. 1 his nyaya arises, he explains,
f.om the rule on the new and full I noonsacr,fiee,/n/«ns.vidA'f'/'''''-yssfia./e/ur»crm_/<.,/,/u«/n.J<r,
Ihe.e as the sacrifice can be ca.ried out >ama>ena, the s odoka„c„a is merely umrthatvam (.see
^'Mn^hc reforraO! S s e i r n the translation to the RV., where .10 line is mentioned, it is to be under-
stood that the whole hymn as accepted by the Aranyaka is meant. When only special ver
'their authenticity, see Oil. Note. The verve in S *
iL Ifefoc^^mhif-l^kiyrAmnylka!”,’;, cf. J,’u; y,n,(Mt»af Unlamd
-rrrl ^
The Ath-irvivcda VII, 68, 3,'has in the last piida, m& tc yuyoma savuifsas ‘may wc nut be
separated from thy sight’, which explains the or.gin of the quite unintelbgible !ho vuse
LLahur occurs also in TaiUniya Aranyaka, IV, 4*. *h«e w.U ke found KV-, IV, 31, 3 -
For oaMfi\ cf.i:n, 2 > S’ "* J verses are given to accompany the recitation of
the Samh.t 5 » n (SalkhSyana Aranyaka, VlI^nV), and Urn iormulae are placed at the beginning
. Cf. also v. Sehrocder, DieTubuL Katka-IIandsckrifUn, y. 1 > 5 , and the kanti prefixed to
the KauMtaki Upanisad in the Ananda&rama cd.
M 3
164
AITAREYA ARANYAKA .
I, 1, 2-
2 He who desires proper food* should use the hymn, ‘Agni men kindle
from the twigs with splendour’ (RV„ VII, 1 ).’ For Agni is the eater of food.
In the other chants accompanying the ghee-offerings men approach as it were
moie slowly to Agni, but here they come upon Agni at the very beginning ; at the
very beginning he 8 obtains proper food, at the ve.y beginning they smite away
tat I would much rather take «,///«# (and the vcmion to the AnemlSfc^e ^* 95 .
Mitak) as ‘lie, arisen, gives forth brightness, 'that (brightness) I am-ropnate to myselt ,
referring to the beneficial and punfjing effects of the radiance o the sun, (efi Macdone
n:
a suggestion of sa/vm. e. com dele, e . » may be baS ed on
prosperity attend me; may the gods alien 1 ■ < 1 ,IT,cully, but bhiimint,
the magic principle ex ibitci fit, ~ m^h r J interjected,
&c. t is obseme. tdn (unaccented m M may oe no. • / J- . Honour
but this is veiy tmhkcly, ns occurs alone (see Cut. Note). It may be,
( tn t u PP \ o A .mi and oblation/ but this is merely possible.
r c n«-k ’ A II i 2 16 (cited by Bloomfield, Vedic Concordance, pp. 40 ,
satapd, which illustrates the position heie of caluii. 11 ai ‘^ yu , .
,,,/di lunik occurs. The exact words used here am found bankhayana Aranyaka, VII, ,
1X > *• ,„„,„A„„rl ,.f anna and adya. Max Miiller follows this view,
■ Siiyana explains as a compound f “"^ Uc ^ h t0 take H as „
tjz-a —
J f d,:ia Jpan.- Brfihma,, If,
sce/h, t tta l/y/^nl am sufficient to^nnplcte ^ccremon^ Wtat W
means is that it is both the noimal orm an . 1 w heie stiennih is desired, and the
tho use of da, lAt in the Agmhotra rot as and whcn is WIS hed. The possible
use of UuuU.a in 1,10 normal • (i) this hymn as amuldyakama ; (3) any of the
fin ms then arc: (1) this hymn ns , U * n y ,_ l8 arc i„ viuij metre, the
other kilniycnukhini enumerated in 1, 1, *• m ., ’
rest mlrnlM, which explains the *“ ‘ ^“d oab t deli’beiate. ‘He’ corresiionds to
3 1 hc ' lhst ! nct 7, ^ tW (’ e ." -/(hand Sayana explains the singular by yajamanasahghah,
annddyakamah and they to • J • , R ds ul J ya h, which is
bl ,t this is unnecessary. Max “ o/mos^.he MSS. inehnling S*S-S* f
i:77:/^ fva is uhnof, equivalent to run, cL Dc,brick, AHindiuK,
TRANSLATION AND NOTES 165
evil. Because of the words (RV., VII, i, i*), ‘with moving of the arms they
bring to birth* Agni,’ the hymn has the word ‘birth’ in it. Verily the sacrifice*
is bom from this day, and so the hymn has the word ‘birth'. There are four
verses (in the tristubh), cattle are four-footed, the verses serve to win cattle.
There are three verses (in the viraj), these are the threefold worlds, the verses
serve to gain these woilds. These two verses form a support. Man has a double
support, cattle have four feet. The hymn places the sacrificer with lus double
support among the four-footed cattle." The verses if said straight on number
twenty-five. Man consists of twenty-five elements. He has ten fingers, ten toes,
two legs, two arms, and the trunk is the twenty-fifth. By this hymn he adorns
the trunk, the twenty-fifth. Further, this day (of the sacrifice) is twenty-five,
the stoma hymn" of this day is twenty-five, like is brought about by like. So the
two are 7 twenty-five. By repeating the first thrice, and the last tin ice, the verses
Syntax , p. 477 ; Speijer, Vedhehe umt Samhnl-Syntax, § 2.10, and Schcftclowitr, D,c Afokr)fl,en
dtsKgvtda, p. 79, who calls this use late, hardly concctly. Cf. 111,2,6; II, 1,2; 6, r j An rec ^
Aitareya Brahma,.m, p. 430. I think that iva must origmally-or at any rate_ quite early
have had a sense approaching more or less to cva. Cf. k\., I, 145 , 3 - tl " . /' ( ' "
nW vi fnhati sv.’ncra dht,o mdnas.i ydd dgtabhit. The sense is hardly by Ins own mind
alone’, as Oldenherg {S.B.E., XLVI, 164) takes it. The phrase is softened by ,va, just as
metaphorical phrases are softened by quasi, &c. in I-atm (Berger, Styhsttque latnu . p. 140).
This sense appears clearly in III, 2, 6 : vdgbrahmanan, tvopodaharatt. 1 Ins avoids amendment
to cva as proposed for the RV. passage by Oldenherg. So in KV. IV, 5 , « : ™ See
also Eggchng, S.D.K., XI.Ill, 375 , >’• 3 , <>» Satapatha lli.rhmana, X, 5, 3 , Snyarra seems
to lake “iva” lieie 111 the sense of “eva”, as indeed it olten has to be taken, especially in
negative sentences’ The real sense is clearly seen in phrases like pataram ,va
Aitareya Brahmana, 111 , 48, 4 - See also n. 5 on 11 , I, 2. So in Bfhad.napyaka Upan.sad IV,
2 2 for Re Kiinva test cva, the M.tdhyandina lias iva explained as eva by the commentator
(Max Mtiller, S.B.B., XV, .59, »• J)l 9 , 3 , [or the Kiinva iva va, Re
Madhyandina has « vai (.S’. />’. if, XV, 150, n. s'. ^ « not <°“ nl m ' n ^l ,emknt
of the Sankhayana Aranyaka, where m VIII, to, mi takes the place of »< m Aitareya
Aranyaka, III, 2, 6. Cf. also Oldcnlierg, 2 . D.if. G., I.XI, 824 s<|.
• Suyana is probably correct in taking janayanta in a timeless or present sense. Cf.
Whitney, Sansknt Gtammar, § 93°; Avery, / A. 0 . S. t XL, 326-^61. , ,
• The hymn has two metres and in one of these metres four feet; man has two and cattle
four feet, and the union in the hymn produces union ,n reality. catu^dtsn occurs also m
Aitareya Brill,mana, VI, 2, 7, where the whole phrase oeuus w.lb 'fad.,,. or cat,,f„dal : .faiavah
cf. Satapatha Brahmana, XII, 2, 2, 20, and often in the t.opatha Brahmana. 1 he whole phrase
is also identical with Aitareya brahmana, III, 3 b T _ 3 » &c - „ f . . f .
• For this see I, I, 4 ; II, 3, 4 i -SSnkhayana Aranyaka, I, .. The reference is to the
paflcavitnka stoma in the Prstha Stotra cot responding to the Mahaduktha.
» The plural is explained by Sayana as due to the res being thought of nnd not the hymn,
but here the ‘attraction’ of the predicate is an adequate explanation, since such examples of
carelessness are very rate. Cf., however, RV., Ill, 6, 3, where Oldenherg (A XLVI,
24, 6) refers yajiiiydsah to Heaven and Karth; RV., II, 5, 6 (ibid., 204); KV, VII, 93, 7 .
yd/ sim dgas cakrmd tdl su ,,,,/a tdd a,yam&Jitih iiirathantu I where Agni and perhaps the other
i66
AITAIiEYA ARANYAKA
I, i. 2 -
beoomc thirty less one, that is equivalent to a viraj verse minus one syllable.
For in the small (womb) seed is deposited," in the small (heart) the vital spirits
in the small (stomach) food is placed. So (the viraj small by one) serves for
the obtainment of these desires. He who knows this obtains those desires 1 he
verses include also the hhafi metre" and the viraj metre, and the perfection
of that da)-. They also include the anuslubh metre, 10 for the chants accompanying
the ghee-offerings depend on ami'tubhs." _
3. ‘The l’raiiga 1 should be in the ghyalrl metre,’ some say, for the ^ayaln
is brightness and splendour and thus (the sacrifice^ becomes bright and splendid.
Others say, ‘The l’raiiga should be in the usnih metre, for the usmk is life
Adilyas are in the miiul of the poet. Ibid., X, 85. 47 (altered in Atvalayana G.hya Sutia,
1 71 ) Trday.nu is used of a man and wife. 1 .. Ma.trayaniya Samh.U, , 5 , », -Javaha
b used of the gods, ef. havavahai in IV, 1 , /,</>,r. Cf. too the verse cited V, a a,
^ ^ « . 1 1 vtv t m with Wliitncv s note. (^f. Delhi nek.
MUrdvarund ka.tamdm and Atharvaveda, Af\, 1 , 39 . wi , Whitney s n 1 . ,
dm he Syria r, p. 10a 1 Speijc,, SanshrU-Syr/ax, 5 ad, n.; Oldcnlrcrg, X. U. M. G , XXXIX, 6., .
I Tat: “make up eighteen ** ve.scs (it is not necessary ,0 assume
rt " of the lost vi.aj thrice as do,. Mas Muller), and seven MdM verses,
cneaung thiice the las. Indu/d,, and taking away eight syllable from each verso, wc read, nme
\,-Lr verses plus nine sets' of eight syllables which taken all together give two Mia/, verses.
Thelr^'^'h called viraj in the Anuk.amani, is really a verse of Ihiitythree
svlhbles and by the doctrine that one or two syllables make no difference, it can easi y e
orth„, y .two.ynaw«. •>•>*v, ;°vm ?:t \;
Ml sdmlMlha, RV., X, iS, 8 as explained by Whitney, A.J. P; XIir > ay , «
r linvr Vf'huhe studmu H, 106. Lntcr */bhu governs the acc., see Hopkins, Gnat Epu
Tjndia pn 2 r,q,For the exact sense of abki, cf. abhi samcimiti Satapatha liiahinann,
X a 4 1 with Kggebng’s note; A.taieya Biahmana, 111,22,0: virdjam das,nun Mummfadyc-
^ .■? — is
'‘ v ;- o,
1 1 x> Tn firr* fitakrti the Atrnibtoma, the Piauga consists of seven tnas ,
rommUi^g KV. 1 ? i.Tnd 3, ascribed to the poet Madhuehandas; so in Kausitaki Hiahmaiya, XV, 5.
The Aitareya Aranyaka keeps these Avar for the PmUga; in ^nkhayana there^used it
set apparently of ^ to Vkmadeva chain,my,lycra though
0I1V irree are h ( o 4 vi„d’a on 6ahkhayana A.auta Sntra, XVII, 8, .0). T e senes of de t.es
v'vu Indra-Vayn, hfitra-Varuna, Afvinau, Indra, Vixvedevah, Sarasvat. » the same as « he
original Ires of RV., I, a ; 3. There can be no doubt that the . ankhayana version is to
later The order of the as is different in Kfrtyayana Srauta Sutra, Ix . > 3 . 33 - *° r
the metres and their relation to the savanas see Bcrgai ^Journal Anat,q«e,\lU, t* sq.,
iVa^ga b prefcrm’rin^ '^hkhij-ana,' but nothing is there said as to the
reason here given, while arguments for the gdyatra are there mentioned, which here are not
used. This adds another reason for regarding the Sahkhayana as the later version.
-I, h 3
TRANSLATION AND NOTES
167
and so (the sacrifice:) wins life.’ Others say, ’The Pranga should be m e
anustubh metre, for the anuslubh is valour, and so it serves to obtain valour
Others say ‘The Prailga should be in the brha/i, for the brhat, .s prosperity, and
2 Ol'e sacrifice,) become. „,o,„ero,,d Oth.ct, •The be ™ ‘he
fiaiik/i metre, for the pahkt, is food and so (the sacnficer) wins food. Others
say ‘The Prattga should be in the fris/uth metre, for the J stiengt
and so (the sacrifice:) becomes strong.’ Others say, ‘The Prattga should Ire m the
S, “metre for cattle* arc like the Jagaf, and so (the sacnficer) acquires cattle
Hut (the sacrifice:) should take a gnyatn hymn only. For the gayatn isfo a
and that day is brahman, and so through brahman is brahman commenced. T
hymn should be one by Madhuchandas. For Madhuchandas desires honey for
the singers and so he is called Madhuchandas. Now food duly is honey all
• 1 „„ • all desires are honey; therefore if one recite the hymn of Madhu-
, , l ' s t0 0 htain all desires. lie who knows this obtains all desires.
n“ this VX: in r.™‘ i, Mach indeed on that 1.
done that 1, Midden,- and (the I'mllf.) i. the atonement.- No. atonement
—t;.. r ™ S’S"
t... ■»• «• ■•
or faUxvah are panktdh, AUaieya Bwhmana, III, 23, 5 -
JBBz ZSZZEZ'Z
the Naighantuka, HI, 14 K>' cs chamlaU as an^ \ Cn(h _ der indislh. /.it/., I,
when chenda occuis; or possibly winning Y f „ t, c fri e digcn, oder befallen machen’.
,46, n. 3), who takes the meaning of ^ \ ’doncU, Grammar, p. 3 ,,n. 31
Ctilso ' Vtck ®’ Kd ’'“k connexion’of chamios with ikandati, which if real
Weber, /m/. Mud-, ' I' > 4 b’ he meaning Q f pandas as right time (cf. pes, fool,
VtCAnd ‘cover’ me
arc of very doubtful connexion (''hnney, boot , ■< I F 49 Brahmana, XXVIII, 2 ;
HI,,57; tainkhilyana Wa -Sntra, & c.
K °V U a 0 “
day , S Be 1 cau < ;'e, sja“! it oaf eal^ be “mod byTe^mbcnng the Agniqoma, which it
"ITS lias”what .a bater: <?"> 1 see V, r, 5, *• - the popnlar
'"‘•I'Mdtpcrht better than Max Muller’s ‘and has to be atoned for (by recitation)’.
168
AITAREYA ARANYAKA
I. ». 3 -
is rest, and at the end (of the sacrifice) the sacrificers rest on the atonement
of the one day (riaifga) 11 as their rest. He rests who knows this, and they also
rest for whom the Ilotr priest, who knows this, recites this Prailga.
4. ( There is the word ‘ ready ’ in the verse,) ‘ Come hither, O Vayu, conspicuous;
these Soma draughts have been made ready’ (RV, 1 ,2,1); this day indeed is ready for
the sacrificer and for the gods. Truly the day is ready for him who knows this or for
whom a Hotr priest who knows this recites. In the verse, ‘ Indra and Vayu, these
draughts are poured forth, come to what is prepared’ (RV., I, 2, 4), by ‘prepared’
(mffo/u) he denotes what is ' well prepared ’ (samsir/a ). 1 Indra and Vayu approach
what has been well prepared by him who knows this or for whom a Ilotr priest who
knows this recites. In the verse, ‘ Mitra of holy might I summon (and Varuna)
who make perfect 2 the oil-fed rite’ (RV., I, 2, 7»<=), speech is the oil-fed rite.
Speech is his who knows this or for whom a Hotr priest who knows this recites.
In the verse ‘ Asvins, (accept) the sacrificial offerings ’ (RV., I, 3, i»), the sacrificial
offerings are food and this serves to gain food. The Asvins go to the sacrifice of
him who knows this or for whom a Ilotr priest who knows this recites the verse,
‘ Come hither, ye whose path is red’ 3 (RV., I, 3, 3). In the verses, ‘Indra of
bright splendour, come hither; Indra impelled by prayer, come hither; Indra
hastening, come hither’ (RV., I, 3 , 5 “ 5 4 tt ), he ^citcs, ‘Come hither, come
hither.’ Indra goes to his sacrifice who knows this or for whom a Ilotr priest
who knows this recites. The All-gods come to the call of him who knows,
It is a curious inversion of ideas by which the old popular rites retained no doubt reluctantly
in the ritual become rcgaided as improper and needing atonement.
a M ax Mtiller takes prati)[haikahah as separate from ian/yam, but suggests that eknhah may
go with la tit yam. This certainly seems better, as it avoids the identification of ckahah and
lantih. ‘ At the end ’ refers to the fact that the Mahavrata is the last day but one of the Sattra.
For pratisthd as a medical term, see Iloernle,/. R.A. S., 1907, p. 14.
1 From nhkrta comes the Vedic Bkrti according to Bloomfield, /. A. O.S ., XVI, xxvi.
For samskrta as ‘well-cooked’, see Thomas, J.R.A.S., 1904, p. 748; Kirste, J. R . A. S.,
iqoc, p.‘ 3 S3 . For * and </%, cf. Oldcnbcrg, S.B . XLVI, 2-4. For above, which
as against 1 alam, V, 2, 3, is a sign of early date, cf. Wackernagel, Altindische Grammatik , I,
ai 1 sq • Macdonell, Vedic Grammar , pp. 43 *q- “l *” 1 alrca(1 y a PP ears in thc Atharvavcda. The
syntax is normal, see Delb.uck, Altindische Syntax , pp. 146, M 7 - Sayana, probably correctly,
explains that the hymn has the word at am because thc day is aram, not vice versa. The
use of vai favours this. T .
1 Sayana interprets sddhantd cither as dual or as equivalent to sddhayantam. In the
original, the pada has Varunam ca lisadasam (cf. Pischel, Vedisi/te Stud ten, Ill, 190).
3 This is the most probable interpretation of Rudravartani , Fischel, Vedtsche Siudten , I, 53 ,
but cf. Ill, 71; Macdonell, Vedic Mythology, p.49. Others take as ‘ whose path is terrible’. Sayana
renders ‘whose path is like that of Rudra unobstructed’. According to Rs division, here and
above, aha must be taken as ‘lie says’ (the verse), but the position of asya is hardly possible
and the later examples show conclusively that a ha goes with what follows, as it is taken in S.
TRANSLATION AND NOTES
169
-I, 2, 1
or for whom a Hotr priest who knows recites the verse, 4 Ye All-gods, protectors,
supporters of men,'come hither' (RV., I, 3, 7)- In the verse, ‘Ye givers, (come
to) the libation of the giver’ (RV., I, 3, 7 C )> he means the libation of every giver.
Whatever a man wishes when he recites this verse, that wish the gods fulfil,
if this he knows or if for him a Hotr priest who knows recites. In the verse,
‘May the holy 4 Sarasvati accept our sacrifice, she that is rich in prayer’ (RV.,
I, 3, 10), speech is denoted by ‘rich in prayer’. Speech is his who knows this
or for whom a Hotr priest who knows this recites. When he says, ‘May she
accept our sacrifice,’ he means, ‘ May she bear it away/ These verses if said
straight on number twenty-one. 5 Man consists of twenty-one elements. He has
ten fingers, ten toes, and the trunk is the twenty-first. By this hymn he adorns
the ttunk, the twenty-first. By repeating the fust thrice and the last thrice the
verses become twenty-five. The trunk is the twenty-fifth, and Prajfipati is the
twenty-fifth. He has ten fingers, ten toes, two legs, two aims, and the trunk
is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth. Fuither
the day (of the sacrifice) is twenty-five, the sfoma hymn of that day is twenty-five, 6
like is brought about by like. So the two are twenty-five.
Adhyaya 2 .
The two tristichs, ‘Thee like a car to aid us’ (RV., VIII, 68, 1-3), and,
* This juice is poured, O Vasu’ (RV., VIII, 2, 1-3) are the first and second of
the Marutvallya hymn . 1 Both are pci feet in form as belonging to the one day
ceremony . 9 Much indeed is done on this day that is forbidden, and (the
Marutvatiya) is the atonement. Now atonement is rest, and so at the end (of
the saciificc) the sacrifices rest on the atonement of the one day (Marutvatiya)
as their rest. He rests who knows this and they also rest for whom the Hotr
priest, who knows this, recites this Marutvatiya. In the verse, ‘Indra, come
4 Probably the original form was favaka, Arnold, Vcdic Metre , p. 143; Wackernagel,
AUindischt Grammatik , I, xi; Macdoncll, Vcdic Grammar , p. 110.
8 Cf. 1 , 1, 2 ad fin. ^ , , .
• The stoma peculiar to the Mahavrata is the fatoavimta stoma in the rajana melody in
the Prstha Stotra corresponding to the Mahaduktha, Sankhiyana Srauta Sutra, X\ II, 7 , 3 ; 4 -
The explanation of I’rajapati as twenty-fifth is seriously g.vcn, cf. »ncdlander. note on
Jsankhavana Aranyaka, I, 1, and see also below, II, 2, 4.
■ This is the'first Sastra at the midday pressing. Th tfn gStkas used are made up of two
verses expanded (Sayana: yasminn rgdvayasamuhe pragrathaneua treafysampadyate so yam
pragdthaR), The Mayyas are interpolated verses to fill up the Sastra. for the termmo
pratipad and anucasa, see Hillebrandt, Ritual-Liltcratur, p. 103. For uktha Ulow, see
Eggcling, S. B . E. y XLT, xii-xv.
■ See I, 1, 3.
* 7 °
A 1 TAREYA ARANYAKA
I,
nighcr, with thy strengths preserve thy singers’• (RV, VIII, 53 , 5 " 6 )- ( lhere '
the word ‘singers’); this day indeed is a hymn, and being possessed of a hjm
the form of this day is perfect. (There is the word ‘hero ) .n the verse, Let
Brahmanaspati come forth, hitl.er the hero’ (RV., I, 40, 3 "): * hc forin ° f thlS
day indeed is perfect as endowed with strength. (There « * ord hcr °' a
might’) in the verse, ‘ Rise up, O Brahmanaspati; heroic might (RV., I, 4 °, « -
2 ,,f. the form of this day is perfect as endowed with might. (There is the word
.hymn’) in the verse,‘Now doth Brahmanaspati proclaim the hymn of praise
(RV I 40 5); this day indeed is a hymn and the form of this day as en owe
lith'k hymn'is perfect. (There is the word ‘slaying Vr.ra’) in the ^, ‘Agm
the slayer of Vrtra, will bear’ (RV„ HI, ao, 4 -)i the slaying* of V ra is a
chaiactoristic of Itulra, this day is India’s, and lndras is the form of this chy.
(There is the word ‘strong’) in the verse, ‘Thou art strong by insight, O Soma
thou art mighty in thy might and greatness’ (RV., I, 91, a»°); m'ght indctrf •
a characteristic of India, this day is Indra’s, and lndras is the form of this ay.
(There is the wool ‘strong’) in the verse, ‘They fill full the waters; they lead
forth the strong one* like ahorse for rain'(RV„ I 64, 6‘)j strength indeed s
a chaiactenstic of India, this day is India’s, and lndras is the form of this ay.
Further in that verse, ‘They milk the thundering never-fading spring (RV., 1 ,
64 6), (there is the word ‘thundering’); thundering indeed is a characteristic
of Indra, this day is Indra’s, and Indra’s is the form of this day. (1 here is
the word ‘great’) in the verse, ‘To great Indra’ (RV., VIII, 89, 3); what indeed
is great, is large, the form of this day as endowed with brgencss is per ec
(There is the word ‘ great ’) in the verse, ‘ Sing a great song to India ( KV -> Vn ■
89, 1); what indeed is great is large, the form of this day as endowed with
largeness is perfect. (There are the words ‘was in the way of and stayed
not’) in the vcise, ‘No one was in the way of, 7 none stayed, the chariot of
3 Sayan ri takes frasiltir as a noxm=aimjri'l dcynl. _
. This is, I take it, the meaning. The verses contain words because the day has certain
mnlilies It is al-o poss.hle to inve.t the relation, and derive flora the epithets in the verses he
m s of the day, but .he position of the verse in the sentence points to the former merprein. on
as slightly the mom probable, and that view is supported by feuUhriyana Aranyaka, I, 3 *»• •
mahaJvad hy clad a/,ah. The literal version is ‘ As to the words, &c. .
» The argument seems to be (l) Vrtraha occurs m the verse, because (a) Indra < A'a/,a ,
and (I) the day is Indra’s. Possibly it may be, because the word Vriraha occurs, therefore,
according to Shyapa. It cleaiiy
energy . Cf.Oldenberg, S.B.E., XI.VI, 18 and Index, s. v. vaja; P.schcl, V'Axh. htndun, h
10 ’r 4 s-rvana renders toryatti as wartham na cdUtaviin and m, nramad as Una rathena
ran,a„a,n afii tain,, ua kriavdn, and paryasiavat as UdnU^naya f
It is difficult not to believe that this absurd interpretation, which is that of the Aranyaka, was
-I, 2, 2
TRANSLATION AND NOTES
T-l 1
Sudas’ (RV., VII, 32, >°); the form of this day as endowed with the terms
paryasla and rSnli is perfect. He recites all the Pragathas to obtain a he
days, all the Ukthas," all the Prsthas,* all the Saslras, all the Pratlgas, all l ic
pressings of the Soma. ,
2. He recites 1 the hymn, ‘Fair has been my effort, singer; slayer of truth
(RV X 27V True, indeed, is this day and peifect its form as endowed wit 1
truth! This hymn is composed by Vasukra. Vasukra indeed is brahman, and
this day is brahman. Thus by brahman is brahman commenced. Here they ask:
< Why then is the Marutvatiya Saslra commenced by Vasukra’s hymn ? Because
no other than Vasukra produced • a Marutvatiya Sastra nor separated it There¬
fore by the hymn of Vastikia the Matulvallya Sastra is commenced. This hymn
is not addressed to any definite deity’ and is therefore Prayapatis. For
Praiapati is undefined, and the hymn serves to win Prajapati. Once lie describes
Indra, and so the hymn retains its form as India's. He recites the hymn Drink
the Soma, for which in anger thou breakest ’ (RV., \ I, 17)- 0 hnc is t e wort
‘mightily’) in the verse, ‘The cow stall, Indra, mightily being lauded; the form
of this day as endowed with the woid mightily’ is peifect. I his hymn is
deliberately chosen wrongly. The exact sense of the original is, however, open to doubt, of.
says, are those for the following the
Yiinayainlye Siiman. The l'lsfiias are the four l'Hha Stotras of the midday l'““' n h- 'e
Sastras ar l those of the Ajja and other rites. The lYadgas are ihe Sastras of the Trauga
“a a.e specially mentioned on the nyaya, brahman,', ngatbh fanvrajaka afy agalah (so b,
R XXVI, 33 9 . For and the very numerous similar
datives ef Spener, VM unct SanskriGSyMax, § 274; Whitney, Sanskrit Grammar, $ 97 °.
They differ from ordinary infinitives m not being construed cleaily as verba forms, but
dre genitive as here and in Slnkhayana Aranyaka, II. 51 6 . »»» alwll 7 s 111 CcllU -
KU..1 <o „.....
- ' c \7 t 1 whuh nives onlv the special part, and cf. Sankh.iyana
« is equated to fnd.a. He occurs also m Hrhaddevat.! VII, 3°, &c.
"i“e. brought out of the Samhita. The perf. here has a certain propriety ; it expresses a
relation not exactly that of mere past, and approximate, to a present. Cf. n. 6 . lor
%r£zr xxm;T; »vi
mTrV.?xT* 7! 22. The Itr’haddcvata and Sa.vanukramanI ascribe X, 27-29 generally to
Indra, with certain exceptions (Macdonell, Hrhaddevata, I, 127). ,
3 Clearly the Aranyaka takes mahi as an accusative = uuthaJ, and presumably, like Sayan ,
s „ t ^aL active. Mb hi in the original is taken by G.ifTUl. in his translation as a vocative from
172
AITAREYA ARANYAKA
I, 2, 2-
composed by Bharadvaja, and Bharadvaja was of seers the most learned, the
longest lived, and the greatest practiser of austerities. By this hymn he drove
away evil. When 6 therefore a man recites the hymn of Bharadvaja, it is that
tnahin against the accent. Cf. also Grassmann and Ludwig’s translations. For the passive
sense of grndna cf. Whitney, Sanskrit Grammar, p. 3 62 ; Delbruck, Altindische Syntax , P . 264.
6 The lorm afahatyd may be cither a dative, ‘ for the driving away,’ or an ablative, more
probably the latter, as piesumably the sense is that Bharadvaja attained his length of years
by the hymn rather than the reverse, dsa above is clearly differentiated in time from the
narrative; cf. Saiikhayana Aranyaka, VI, 1, where the imperfect avasat desciibcs the dwelling
from time to time of Gargya Balaki, while dsa is used to denote his permanent character,
and uvdea in describing his conversation with Ajatasatiu. Ihis use of the perfect as a
narrative tense is not a sign of lateness when the use is different from that of the imperfect.
In the Tomlya Mahabrahmana itself uvdea and dsa (XIII, 6, 9) are both found in such cases.
Cf. also Aitarcya Brahmana, III, 48, 5 : Bharadvaja ha vai krio dlrghah fa lit a dsa I jo 'Inavit I,
and III, 48, 4. The position of the Aitaieya Biahmana and Aranyaka as early appear clearly
from the following table of the piopoition of perfects to imperfects (see Whitney, B.A.O.S.,
May, 1891, pp. lxxxv sq., slightly modified):—
Tandya Mahabiahmana, 1 • 13 °*
Taittirlya Sarnhita, I : 70.
Maitiayaniya Samhita, 1 : 61.
Taittinya Brahmana, 1 : 20.
Taittirlya Aranyaka, r : 9.
^atapatha Brahmana, VI-VIII, 1: 20; I-V,
9: 11.
„ „ XIII, 1: 5; XI, 5: 4 .
„ „ IX, 2:5; XIV, 7: 5-
„ „ X, 1 : 3 1 (including
Brhadaianyaka Upanisad.)
Satapatha Brahmana, XII, I : 2.
Jniminlya Brahmana, I : 4.
Gopatha Brahmana, IT, 1 : 5.
„ „ I. ■ : »•
Kamil aki Brahmana, 3 : 5.
Cbandogya Upanisad, 4: 1.
Aitarcya Brahmana, I-IV, 1 : 40.
„ „ V, 1 : 16.
>r »» VI » 1 : 2 ‘
„ VII, 4 s x.
VIII, 5: 3.
The earlier part of the Aitarcya (T XXVI) can thus claim to be older than anything save the
Paficavimsa and the Samhitas and may be as old (for in such small matters as those of the
Aitareya the proportions are not fair) as the Samhitas (Brahmana parts, of course). Against
this sporadic cases like sam lokete , lajjate , saciva (Wackernagel, Altindisthe Gramma/th, I, xxx)
cannot be regarded as of decisive weight, lajjamdnd indeed as a Piakritism* would be note-
a F ; ckj BezZt Bdtr., VII, 270 takes lajj from Ind. Germ, /ozg" according to the ordinary
and eaily’phonetic rule; if so the ITakritism would disappear. The view of Leumann
(Wackernagel, I, 220) is, however, more probable; cf. also Dr. Scheftelowitz’s forthcoming
book, Znr St a m middling in dm indogermanischen Sfrachen, § 10. Dr. Scheftelowitz gives
an interesting example of the way in which the texts were corrupted (though he does not
apply it for this purpose). In later Vcdic times ts and ks became frequently ceh, and such forms
found their way into the text of old work instead of the proper foims. Later still efforts
were made to replace correct forms instead of obvious Prakrilisms with in some cases unfortunate
results. E.g. in Samaveda, I, 3 , L 4 . 9 (“I, 231) Pr*™ ^ Bcnfey (Glossar, p. I28)_says is
for RV., VIII, 31, 15, frtsu via frcihti. So may be explained ehksva , Aitareya Brahmana,
VIII, 9’ (cf. Aufrccht’s cd., p. 428) for entsva (d + V indh). Cf. in Naighanpika, II, 17,
frtsudhah (cf. Roth’s crit. note, p. 16) for RV. prksu, and for rksdla (K.Z., XL, 264 59.)
the MSS. of Atharvaveda, X, 9, 23, offer either rtsdra or rcchdra (Lanman, Album Kern }
-I, 2, 2
TRANSLATION AND NOTES
173
he may become, by the driving away of evil, learned, long-lived, and versed in
asceticism; for that he recites the hymn of Bharadvaja. He recites the hymn, With
what splendour do ye who are of equal age and dwell together?’ (RV., I, 165).
(There is the word ‘ praises ’) in the verse, ‘ They call for me, the praises long
for me ’ (RV., I, 165, 4 0 ) ; this day is praise and the form of this day as endowed
with praise is perfect. This is the kayCditbhiya hymn,’ and it is harmony and
worthy, but when it is considered that the form is unique (III, 22, 7), that the Inter language
had always -Jlajj and that lajja was a common word, there can surely be no hesitation in
restoring lajyannma, just as the Atharvan 1'ialaitisms, cited above, must be removed The
exact verbal form of the text cannot always be relied upon, and it may be noted that, as
Savana’s note on VII, 10; 11 shows, in Ins time some versions of lire Aitarcya lirahmana had,
which some had not, these chapte.s, of which the second is a mere corruption of Kausitala
lirahmana, VU, u (see Auficcht, Aitan-ya lirahmana, pp. 236, 3S2, 4.14). {he case of the
Gopatha lirahmana maybe held to contradict the deductions here accepted, since llloomficId
{Alhatvavaia, pp. 164 has shown grounds for holding that the 1 ntva is not later than the
Uttaia, but this objection ts not of importance, since it is the ease that the two pa,Is owe most of
their grammatical forms to these sources and the Purva borrows horn the Satnpatha Brahl ™^’
XI and XII, in the first of which books the number of perfects is very lug., while the
Uttaia exploits the Aitareya, &c. The potential 111 ita (see Auficcht, p. 429) also urged as
a sign of late date is merely, in all probability, an inaccurate analogical form to fotms like
itaUulhita, *c), and gives no criterion of date (ef. Ltchuh, l'anuu, p. 32). amanlrayam
am occurs only in VII, 17 and pioves nothing for the eailicr part of the lirahmana. lanmi,
III, q 4°, allows only l/fbiebich, p. 33 ) I -ut as there can be no doubt of the priority of
the Aitarcya Bralunana to Papin. (cf. Ucb.ch’s own paper, hezz. AcvX, 3 <> 9 ).
clearly shows cither the select., c character of l'anim's work or more probably the incorrect
transmission^of the text (the Sdnkhayana has r akrc, laebich, pp. 80, 8t) Ihe use of avatn
(for .-warn) is apparently a note of the Aitarcya lirahmana s style, not a proof of date
laebich (p. 30) holds that asa was obsolete in l’amn.’s day in prose and says Vaska uses only
bahhTtva. I cannot accept this view as to Pani.11.
, -Phe story of India, Agastya, and the Maruts has received full treatment from Sieg (Dte
Sancnstoffe , J AyrW.r, pp. .08-119). He holds that RV., I, .70, > 7 b ^ «6S «■“*”»!> n, |
Itih'isa to the c'ifcct that Agastya offered a sacf.cc to the Maruts. Indra came and cla.med
it and Agastya had to pacify Indra amt the Maruts. The result is possible, but not certain.
The Kausltaki Biahmaua, XXVI, 9, has (as amended by S.eg, p. 117, n. 7): taya iubha
n 302- Whitney, Translation of Athai v.ivcla, p. 604). So in Ixhila, I, 2, 9', MSS. read
X prh,ay'anti lor frimnti and this Piaki.tism is lound in Va.tt.ka 1 to Paiiini, VII, 3, 37 - - Ste
also YVackernagel, Altinttncht' Ciramntatik, I, 135 * -t, . r
° Aufrcchthfview {Aitarcya lirahmana, p. v.) of the dependence of the Brahmapa parts of
the Taittniya Samhita seems borne out by the citations m Ins ‘ Anmerkungen It may be
noted that the Brill,mana parts of the Samhita cannot well be sepaiated much m point of
"fine from the Briihma.ia itself and that B.ahmana deals with the late Purusamedtm (Win emits,
C-sch dcrindisch Lilt. 1,167). Uf. also Taittirlya SarnluU, V 1 ,3, 10, 5 and laittinya lirahmana,
I t fwiuf aLc a Brdhinana, VII, .3, 3 (.->•, »• >* 4 . ’)• Noteworthy also is Win,emiU's
remark (p. ,75, n. ,) that in V.Ijasancyi Samh.tr., XXX, Buddhists arc not mentioned, though
that section must be later than the oldest Hiahmanas.
174
AITAREYA ARANYAKA
I, 2, 2-
abiding, the kayChMiya hjnin. For by means of it Indra, Agastya, and the
Maruts came to harmony. So tire recitation of the kayalublnya hymn tends
to harmony. Further the hymn tends to long life. So if the sacnficer be dear
to the priest, let him recite for him 8 the kayaiubhiya hymn. He redes the
hymn ‘India, with the Maruts, powerful, for joy’ (RV., Ill, 47 )- T * ieie “ re
the words ‘India, powerful’; power indeed is a characteristic of Indra, this
day is Indra’s and India’s its form. This hymn is composed by Visvamitra.
Now V.s\amilra was the friend of all, and all is the friend of him who knows
this and of those for whom a Hotr priest, who knows this, recites this hymn.
The lit inn ‘Thou art born, terrible, for strength, for energy’ (RV., X, 7 . 1 ) >s
one containing nivids,' and, as belonging to the one day ceremonial is perfect
in foim. Much indeed is done on this day that is forbidden, and (this hymn)
is the atonement. Now atonement is rest, and at the end (of the sacrifice) the
saciificers rest on the atonement of the one day (nivuklhana) as their rest,
lie rests who knows this, and they also rest for whom a Ilotr pucst, who
knows this, recites this nividJMna. If recited straight on, the verses number
ninety-seven. 10 The ninety is made up of three vitaj sets of thnly, and then
Sarawak sanT.1,1 Hi ^n.ivaiJya.n I ,aJ dot sa,„jn„na,n sa.Ha.i suktam \
Marutai ,a .m,m, which must go back to the same ... ce as the A.tareya version,
bnn'd io in Auareya lh.ih.nana, V, >6, which ag.ecs verbally will th.s passage. For
taniiiiuiui see also liloomlield, Athi\rv<ivcda , pp* 7*> 73* , . ,, ,r »■„ j
'■ The Ken- »«c is p.obably possessive \
7 "!^n n wnh a.'.d Aom RV. onwards. Not
lift 1 tSn gfi • (larbc. Philosophy of Ancient India, p »2.
J itt., 1, I<>0 sq. , Hdmt, J. nw J J J . cpeSrautaSutra, VII, IQ, 20. The
a Tn^ii.L'l.-iv'uiT \ianvaka, I, 3, the «/7V</is in RV., \ I,iy , see ruama ouua, v , y,
“hem, .b.,1 , .5 I Kausiiaki Ihiinnana XXV, 3 . AW .‘^ ^ np.-endy were
known in Kgvcd.c times, cf. ltaug, Marcya BrHhnanayy.V s,p., Weber,^355 .
XVIII, 9 r,; Oldcnbcrg, 1 ‘f'i 'x^, 7 ’ domes'Vn after the sixth verse,
luwitz, J):t Apoktyphen da a * I‘ft- - . j 2 i - {>• six prapiithas each of
“ Siyana explains thus: .he two rM to ml, ‘ *■ ^
two verses made into a trea - 18. th " L ' 3 ’ B * t j j 2) , iheie are seven
iMr ‘-15 •- <"“ rulm ' n Im ' ra = 5 : the"author overlooked this, although of course the
piagathas which would gi\c ioo. Apparently the . , f th -trap at has
explanations are possible. Oldenberg ^rolepomcna, p. 353) IhmU that some of
may have been counted as two, olheis as three verses.
-I, 2, 3
TRANSLATION AND NOTTS
*75
there are seven which arc over. Whatever is praise of the seven is also praise
of the ninety. If the first and last are repeated thrice the verses number 101.
There are five four-jointed 11 fingers, two pits, the arm, the collar-bone, the
shoulder-blade; these make up twenty-five. The other parts 12 have twenty-five
each, making a hundred, and the tiunk is the one hundred and first part.
The hundred is life, 13 health, strength, glory; the saciiiicer is the hundred and
first, resting on life, health, strength, glory. These verses become
For the midday pressing is accompanied by trisjubh verses. 15
3 . They ask, ‘ Why is a swing 1 a swing?' lie who blows is the swing. He
11 The four are, according to Say ana, agra, madhya , mulct, tanmula , and he notes that
though the an^mjha has really only three, it is given a fouith lor the sake of symmetiy.
So in the systems of Caiaka and Susiuta (lioeinle, Osteology, pp. 1 22, 123! there aie sixty
phalanges, giving fifteen in each hand. Here the phalanges and the metacaipus are reckoned
as phalanges In Sankhayana Aran)aka, II, 5, each flint, on the other hand, is given three
parvdni, which is the more coneet view, and peihaps later. The expiession kakyast ib doubtful.
It cannot mean ‘armpits’, for tlieie is but one on each side; Max Muller says the pits ‘ in
the elbow and the arm’; Monier-W illiarns, Dut. (uhcie the icfeience is inaccmatc) gives
the sense as the two depressions on the wiist; Sayana says kakuisya pd) U'advayam, and possibly
the armpit may he conceived of as in some way double. lie takes, followed by Max Muller,
akm/i as eye, but {a) hi as is a separate element and the eye belongs to it; {/>) the form is
unparalleled. Tnedlander liolds that akyi (Ar. ala, I.at. attlla, O.TT.G. a/isala) means
‘shoulder-blade’, but that is the meaning of amsaphalaka in the s>stems of Caraka (Iloernle,
T.R A S, 1907, p. 13), peihaps of Susiuta ami Vagbhata ( J.R.A.S ., 1906, p. 931 ; Osteology ,
pn. 76 <11). So akm must mean ‘ collar-boneas 1 would take it in Sankhayana Aianyaka,
11,4 laksa and akui/i) and as m the Satapatha lhahinana (dkui). '1 he later foim is usually
akmka, though ak\a is found in the ‘non-medical vusion of Atie)a\ sec lioeinle, Osteology,
pp. 55 , 134 , n. i, and my review, Z.D.MAD bXIT, 1.35 «b Dayana’s e.ror is found in the
commentatois on Yojuavalkya and in the modern tianslations.
1'2 j e t h e left side, and the two sides of the lower body, which have five four-jointed toes,
a thigh, a leg, and three pamurni (‘joints’, Max Mullet, rather ‘ articulations ’, Iloernle,/. A*. A. A,
1906, p. 931) according to Sayana. . ..
13 Because life is one hunched yems and the other things depend upon it, Sayana explains,
probably co.reclly, as there is no doubt that life as one hundred years is a veiy ea.ly idea, see
Lin,nan, Reader, P . 384 and re IT., and Weber, Jnd. A/W., XVII, 193; Restgruss an
Roth, p.137. Cf. Vajasaneyi Samhita Upanisad, 2. .
11 Because the last hymn is tridubh (Sayana). But all the hymns 111 that Khanda are 111
f. Aitareya Biahmana, HT, 12, 3-5; Satapatha lhahmana, IV, 2, 5, 20, and other
passages cited by Bloomfield, J.A.O.S, XVI, 4 For the form piauga, cf, W ackcrnngel,
Altindisthe G> ammaiil, I, 41 ; Z. D. M. C\, XL, 678. N
1 'Ike use of the swing lefers, in the opinion of Oldenberg {Religion des Veda, p. 4 H)> to lhe
sun, which is called ‘the golden swing in heaven’m KV, VII, » 7 . 5 - '"»» » V'g prol^l.le,
as the Maliaviata litc is, at least to some extent, a sun-eha.m (cf. Introd., p. ah), bayana s
interpretation follows the text and makes the swing Vajru, as does bankhayana Aranyaka
I 7 I, 2, 4 below is in favour of the sun; cf. Katl.aka Snmh.ta, XXXIV, 5 , c.led ... /ml.
Shu/ 111 , .,77. Co.npaie the dot/ijatrH of the young Krsna, clca.Iy a vegctat.on i.te.
176
A ITA RE YA A R ANYA KA
1,2, 3“
swines forward in these worlds and then is a swing a swing. ‘There should
be one plank/ some say, ‘for the wind blows in one way and (the swmg
should bel like the wind.’ But this is not to be accepted. Others say, I here
should be three planks, for threefold are these worlds and (the swing should)
resemble them.’ But this is not to be accepted. There should be two plank ,
for these two worlds’ seem most real, and the ether between them is t e s y.
So let there be two planks. Let them be of udumbara wood. The udumbara
is sap and proper food, and planks of it serve to win sap and proper food
Let them be raised in the middle. For in the middle food delights men and
so he places the sacrificer in the middle of proper food. There are two kinds
of ropes’ the right and the left. The right serves for some animals the left
for others. When there are both kinds, they serve to win both kinds of animals.
The ropes should be of darbha* grass. For of all plants darbha is hcc of evil,
and so they should be of darbha grass.
nngel, Altmhuhe Znmvtatt , ^ 7 ‘, * J J Brahmana, which also 1 ms, VI, 3 , h
r irri x...,—. %*»■*■ *• *
llillebramlt, RitualLttteratur, p. 167. ^ q . . {a(i Vcl au dumbaram
* explains rm h t and left as ash.oncu Dy^ h probably d „ e> aa
rfth^ig iffixecTat a -awhile V, r, 3 Rives as alternatives or
These remind us that the last h/olc 7°. .
' ^^^^ith a
aid at ivtfis found o'n a positive ^ V, 10 ^^e^^LVh 3g
Speijer, &»*. *«, HI,
i 216, Pische , ’ • ’ h told a p aha tapapmd , cf. Aitareya Brahmana, l y . 4 =
S. B. E. t XV, 168, n. 3); Chandogya Upamsad, I, 3, 91 VU1 » *» 5 > b >7’
-I, 2, 4
TRANSLATION AND NOTES
*77
4. Some say, ‘ The swing should be one ell above the ground, for by that
are the heavenly worlds measured/ But this is not to be accepted. Others
say, ‘ It should be a span, for by that are the breaths measured/ But this is
not to be accepted. It should be one fist 1 above the ground, for by that all
proper food is made and all proper food is taken. So let it be just one fist
above the giound. Some say, ‘Let him mount the swing from cast to west,
like the sun here who shines, for he mounts these worlds from oast to w'est/
But this is not to be accepted. Some say, ‘Let him mount sideways 2 for men
mount a horse 3 sideways, thinking thereby to win all their desires/ But this
is not to be accepted They say, ‘Let him mount fiom behind, men indeed
mount a ship from behind and the swing is a heavenfaiing 4 ship/ Therefore
let him mount from behind. Let him touch the swing with his chin/’ for
thus does the parrot mount a tree, and the pairot eats most of all birds.
Therefore let him touch the swing with his chin. Let him mount the swing
with his arms/ 1 So the hawk sweeps dowm on bi i els, and so he mounts trees,
and he is the strongest of birds. Therefore let him mount with his arms. Let
him not withdiaw from the earth one foot, lest he lose his hold of it. The
Ilotr mounts the swing, the Udgatr the seat of udumbara wood. The swing
is masculine, the seat feminine, and they are united. This union is made at
the beginning of the hymn for the sake of offspring. Children and cattle
are his who know'S this. Now the swing is food, the seat prospeiity. I hus
1 The list is a convenient measure ami a fistful is n good mouthful, so S.ijana explains. ( f.
for these measures, Hopkins, J. A. O.S, XX 111 , 141 s<p
2 The swing is east ami west; noith and south is sideways, says Suyana. The accusatives
below are quasi predicative, cf. Delbiuck, A/tmdisihi Syntax , pp. 7 ^> 79 > b 4 *
a As Max M idler points out, this is a clear lefercnce to hoist-riding, which is not certainly
known or referred to in the Kgvcda. But it is known to the Yajuneda and the Athnnaveda,
Zimmer, Altmdhches Lcbcn, p. 230; Mm donell, Sanskrit Liter atm e , p. 166. Smnlaily in the
llomeiic age riding is only gradually coining into use in (Ireeee. .So S.itapatha Riahinaua,
VII, 3, 2, 17; and cf. RV., I, 163, 9; Weber, Iter!. Sit,., 1898, p. 564.
♦ This and the comparison with the sun arc certainly in favoui of the theory of Olduiberg,
refeiicd to above (n. I on T, 2, 3), and see App. to my Sdnkhayana Aranyaha , pp. 73 sq.
5 Sankhayana Srauta Sutra, XVI 1 , 16,1, gives the ».least, 'the pauot 111 mounting strikes, the
tree with its chin. It is kept by princes, ministers, &e , and so is well fed, says S.iyann, 1 he
form is strange (Wackernagcl, AltimhUie Gtammalt/, I, 184; Macdomdl, Vidn Grammar,
p. 37) find probably not Indo-Furopean t’f. Iloernie, Osteology, pp. 39, -to.
0 That is the forearm from the elbow. For fuither details of this ceremony see V, 1, 4 -
For tied below, cf. Delbiuck, AltindisJie Syntax, p 3 1 7 J *I*U‘b umi
Syntax, § 240, n. The agreement of anmldatamah with y, nah is diaractciistic. Sec Tallinlya
Samhita, V, 9, 11, I: iylno val vdyasam fdli'thah ; Delbiuek, Altmdnthe Syntax, p. 80.
Spcijcr {I'cdischc und Samkrit-Syntax, § 95 c) is unable to cite an example from Sanskrit.
It is the gcneial rule in Latin, where, however, post-Augustan exceptions occui, c. g. vthn numum
animaliiun de/fhintis cst (I’liny, A’at. Hist., ix, 8, 20).
N
kmi n
178
aitareya aranyaka
I, 2, 4-
„ , , f , o'u A t f nin.'k'is 8 with the Brahman sit down on
they 7 mount to food and fortune. 1 jf ^
ot Plan is and trees having gmm up i*ar f,u,t. So then » r
— a5 ,«*t »».«■ y y>
food. Tins serves j° W g" t S ^ lis a ;s not’To be accepted. For the honour done to
foe'that'seel'it'not- is indeed not done. Others say, ‘ Ut him descend after
* '* “ -
one that has approached near is indeed not done. T . f >
*,« “• - -
I'LSS -»“>* h* Then ,« hin, deseed tn.atd, the east.
■ Tee, he. th, Het, a.d !%»,. Me. Mill,, telle- * >■
.»>«.« etl the ehihi.eht.n- K " ^„„„.l,..,.l., IVi,, Nt,n, Ag.Ml...
* They arc the llotrs assistants, viz. 1 lasasl., . • (|) . ^ fifth are le ally
and Accluvaka. The division is not st,.ct * , lUt ' it ^responds to facts better than
CassclwiththcltrahmanandtlicNcMr with “varyu.bu, ^
the later classifications, see Weber, M • > _ ’ * perhaps be better spelt brsih.
pp. » sq.; Hillclnandt, Ritua-L,tUran, , £ 97 - /^ ^mMCrammahk, I, .84, a, 3:
itotl, the v or # and r present drlbc.' ) Wll Sfrmkc .Unclose, p. »8. The
following sentence is quoted in the Naigcya "» ( j' ‘ u it h ac l occurred, it would have
• Max Muller suggests that r » before u,jah >» «pccW reading above is ham ova lad
been (pure natural, but it is not necessary to susixeet the ^ ^ „ ot occur. The
fa jam am.ddyam and thejva ^ Urahmana, lad being of cou.se adverbial. For
phrase eva tad is very common m me /utarcya ,
the usual asyndetou, ef. Dell-nick, ,,„t is inserted to complete the
i" The descent does not of course come here in its proper or ,
discussion of the topic of the movements of the pnesR second vasal (the anuvasal)
.1 The reason for this be.ng rejected rs that 1 -J on'J* descending in its
.bat this ,ML,a comes up, so that it^eouMhoy,/.^.^
honour(Sayana). For the word, c f .W aeU . g XVIli, d6 y ; lor the form,
L, 139; Macdoncll, Udu Grammar, p. 34 . " cbcr >
\Sh\^, Sansknt G,am,nar,<> I0 9 *' , A!li udnche Gram,mill-, TI, i, 77 i nclbrUck,
n For the form apaiyate, cf. Wackern.g , Adhyrl.lya appears clearly to
Vagi. Syntax, II, 5*9 «l-> pmw). The'separation into two roots
come from Vr? 10 the !,cnsc m ° vt L.i , n , \ , e ,, ms quite needless (cf. Whitney, Roots,
w - ^ ,v ' - *
- * t^sss?: sz
be devantah samp,ajdyate. But the ““ "\ oxm retasa is not impossible, as forms from a, as,
intelligdile forte, and on the other hand t , . Whitney, Sanskrit Grammar,
asa, exchange more or less freelythroughout Sanskr.t, see \V _ ^ Bahllvllhl , % „„V ctolf
§§ 4 i 5 . >A'y. a " d t a, °"« U8 ^ er i^Wi of c'oxrrse \he'L« form prevails, Muller, IV,U
occurs ill the Satapatha, ibid., m* Jn .. _
Grammar, p. ^5.
Cf. also l’ischcl, Prato it Grammar,
“I, 3> *
TRANSLATION AND NOTES
^79
Adhyaya 3 .
They say, ‘Let him begin this day 1 with saying the word him' In the
word him is brahman , this day is brahman, and so lie begins brahman by means
of brahman, 2 who knows this. Now with regard to his beginning with the
word him, the word is masculine, 3 and the rc feminine. They make a pair
and so he makes a pair at the beginning of the hymn for the sake of offspring.
Children and cattle arc his who knows this. Again with regard to his beginning
with the word him, the word is to brahman like a wooden shovel. 4 Just as
one desires to dig up anything with a wooden shovel, so with the word one
digs up brahman . Whatever he desires, he digs up with the w'ord him, who
knows this. Again with regard to his beginning with the word him, the w'ord is
the discrimination of divine and human speech. 3 So he, who begins with the
utterance of the word him, discriminates divine and human speech.
1 The time of himkrtya and pratipadyate are obviously really identical. This is readily
explained by the originally timeless force of the form krtya (cf. Whitney, San ski it Grammar,
§§ 889, 894). So the aoiist participle in Creek sometimes coincides with the time of the vcib,
c.g. Monro, Homeric GrammaA, p. 212. Delbiuek ( lltindisihe Syntax, pp. 405-409) holds
that in all these cases the distinction of time between the main veib and the gerund exists, but,
however natural the giowth of this use is, it is only to be found in the examples by forcing the
sense. Spcijcr ( Vedisihc und Sansh it-Syntax, § 223) lays stiess on tlic ‘ aoiistic ’ effect of the
weak root and appears to think that this accounts for the past foicc. but it should be noted that
in Vedic we have no evidence that the forms weic ever felt as other than participles either present
or past. In striyam dis/vaya ktlavdm tatiipa it is most probable that the wntcr did not feel
drHyniya as~* after having seen’, but as ‘ seeing’. Cf. my remarks iny. A. A. S., 1907, p. 164.
t or beginning the Mahfivrata with him, cf Sankhavana Aranyaka, II, 1. For him \ */kr, cf.
Whitney, § 1079. It is obsolete in the classical language.
2 Cf. I, 1,3; 2, 2. ,
3 Cf. I, 2, 4. The use is found in the Aitarcya Ihahmana, VI, 3, and often in the Satapatha
Brahmana. For the idea, cf. the stories of the wedlock of the sdman and ic in the Satapatha
(IV, C>, 7, 11, &c.), and Jaiminlya Upanisad lhfihiuanas, and Aitareya Brdhmana, TIT, 23, 1.
i Sayana explains this as a metaphor fiom the seaich of hidden licasure, a probable
supposition in the case of India, whcie bimal of treasure (cf. Gautama Dliarma Sutia, X, 43-45;
Vasbtha Dharma Sutra, IV, 13, 14; Manu, VIII, 35-39; Vajf.avalkya, II, 31 , 3.0 has always
been frequent in consequence of the unccitainty of life and government. A different idea is
found in Satapatha brnhmann, VI, 3, 2 ; 5, 4, &c.
6 That is, it distinguishes ordinary conversation from divine service. The Sahkh.iyrma
Aranyaka, II, 1, gives different reasons for the importance of him. T11 Satapatha Brfihmana,
VI, 3, 1, 34, where the same distinction occurs, Snyana explains as Sanskiit and Apabhrainsa
(Eggeling, S.B.E., XLI, 200, 11.) ; daivyai must be correct, dezyai cannot well be adjectival,
and the cnor in the MSS. is trifling. Cf. I IT, 2, 5. It is noteworthy that later daivT 7 uic is used
for Sanskrit, cf. Hamlin, Kavyfwlarsa, I, 33: samskrtam mint a daivi 7 <ag anvakhyCUd mahanih/uh,
Franke ( Pali und Sanskrit, p. 89) compares the fact that Mathuia was called city of the gods
because of the Kusana title devaputra, and is inclined to think that ‘ sccondaiy Sanskiit came
to India from Ka&niir via Mathura, a hypothesis which can luridly be regarded as piobable.
N 2
i8o
AITAREYA ARANYAKA
I, 3> 2-
2. They say, ‘What is the beginning of this day?’ Let him reply, ‘Mind
ami speech.’ 1 All desires rest on the one, the other yields all desires-
desires rest on the mind, 1 for with the mind man conceives all desires. All desires
rest on him who knows this. Speech yields all desires, for by speech man
expresses all desires. Speech yields all desires to him who knows this. Then
they say, ‘ One should not really begin the day with a rc, yajus, or saman verse,
nor start from 3 a rc, yajus, or saman verse.’ So one should say the ryair is
first. The vydhrlis are bhuh, bhuvah, and svar,' and they are the three Vedas.
Jthuh is the Rgveda, bhuvah the Yajurveda, and svar the Samaveda. icrc oic
The real meaning of the discrimination is suggested hy AUarcya
in v„i daivam tatheti m.hmytm \ driven,i cum,warn tan manunm ca f ^" J , H , j
. i . j- i j v/ t tKj m i Tlu> later use of daivi vat must in reuuca
m nemX -5 "hmX'queCion ofi,k,it.’ef. 1 , 5, ». «■ I" >" c 1-^nge where
]Ianumant 'ponders as to addling Sitl, the 1-s.bdities he contemplate. are■ ®
Jacobi) miouu nuhm-im or dvija'ir mr, vacua s.msbl.nn, which appears cka y
“ 4-- “~r
• ":sr:5r :,r« 'S'r^....*** -
C "TsJ: “Idl^M^-ies are phases of ndnd, manovrUimUf,,,, which h .00 subtle
for the Aianyaka. Cf. lhhadaranjaha Upanisad, 111 , a: manasu h, bam, a, iamayat, , and
the rule refened to in tad ahur. But t ^ islea ^ cs lt - it ^ safer to take the quotation
There “To rlout; that the constrLtio’n 0. the last part of the sentence
"not easy Kor the ahh, cf. Delhniek, AMndischc Syntax, pp. .07 «, 1 Spcjer, VaUuhe n„d
iddory of the triad sec Deussen, P- ,M- L
P- See also Jaiminlya Upani>ad^'*“^" 1 ;^llmtiom ^
Ul 'T^\hV , m’;ee 0 vLl C ar r and n tlm Atharvaveda, see especially
that the Athatv-iveda contains much old ma enal and probable tn ^ refcrreil to
Aran\aha was written (cf. Taittuiya Samhita^VU, 5 , n, 2, me t
- I agree with \\ inter.,itz that Oldenberg’s view (/Mcralur Jcs alien Indie » p. +0J*»t prose
magic fmmulae are older than • poetic ’ which are inutatmns of the poetry of the hymns of the
Rjrvcda is not probable.
-I, 3> 3
TRANSLATION AND NOTES
181
he does not really begin the day with a re , yajus, or suntan verse, nor start from
a rc, yajus, or sdman verse.
3. He begins with tad} this. Now ‘ this this ’ 2 is food, and so thus he obtains
food. Prajapati indeed uttered this as the first word consisting of one syllable
or of two, 3 viz. lata or tat a. So a child when it first speaks utters the word
of one or tw 7 0 syllables, iata or tala. So with this very word with lata in it 4
he begins. A Rsi says (RV., X, 71, i), ‘O Brhaspati, the first point of speech/
for this is the first point of speech. ‘ Which they have uttered making a name,
for by speech arc names made. ‘ That of them which was the best and flawless,
for this is the best and flaw'less. ‘ 1 hat is hidden in secret by their love and
yet is made manifest/ for this as regards the body is secret, merely the deities
(who enter the body), but as regards the gods r> it is made manifest. 1 his is the
meaning of the verse. 6
(apparently ns a fourth Snmhita\ and Wintcrnitz, Ccsch. der indtsch. I tit ., I, nol, but the
recognition is a sign of later date (Taittnlya Samhita, VII, is not piobably early, but, like VI,
is later than the Aitarcya Brahmana).
1 Tad is the first woid of the first stanza of the fust hymn of the Nbkevalya Sastra, the
so-called Rajana, RV., X, 120, 1.
3 It may be rendcied * this word tad' ( — tat tad-iti ), but Sayana takes it ns a repetition.
The icpetition of annam is apparently not connected with that oi tad, though it may have
been helped by it.
•' Max Mallei seems to rcgaid the two alternatives as tat and tata or tata, this of com sc*
is the usual signification of tkahuna and dvyakyua, but Sayai a refus these woids to the
quantity of the first and second s)llables in tata and tata respectively. 1 he form of the
sentences makes this seem certainly correct, however unusual it maybe. We may have lure
early evidence of the omission of the final a m cmlinaiy conversation.
4 I take tat tatavatya separately and eva tat as — ‘ so\ Ihis seems also to be Sayana s
interpretation. Max Muller says: ‘With this vciy word, consisting of tat or tatta [ef. the
reading of I.], he begins/ and in a note: ‘If tat is called the very same word, eva is used
in the sense of iva* This appears rather unsatisfactory, and Sayana is probably light 111
thinking tat and tata similar enough for the purpose heic in view. This passage, indeed, seems
to be a deliberate and somewhat elaborate variant of the older legend (preserved in Satapatha
Brahmana, XI, i, 6) by which Biajapati when he first spoke uttered bhuh, bhuvah, and
suvar , which are words of one and two syllables respectively. Sayana has: ekena hmsvdio-
petatkdksard \ dvdbhydm hrasvadirghabhydm it pet d dvyakuird. hkadvyaksara is apparently
an adject. Dvandva with disjunctive force; cf. Wackcrnagel, Altindische Grammatik,\\, b 7 °’>
Dclbruck, Altindische Syntax, pp. 73 sq. ; Vcrgl. Syntax, III, 224 sq., for early examples. The
whole sense is little more than that tad which is equal to lat{a) or tdt(a) is the name which, as
brahman , is revealed in the deities and implicit in mail in whose oigans, &c., the deities arc (as
in II, 1, 5 ; Sankhayana Aranyaka, IX, 1, &c.).
0 For adhidaivatam , cf. Chandogya Upanisad, I, 3, 1, &c. ; Whitney, T. A. O. S., Oct., i8yO,
p. li. So often in Jaiminlya Upanisad Brahmana.
« This stanza is very obscure. Sayana quotes Asvalayana Grhya Sutra, I, 15, 8 , where it is
laid down that a child’s scciet name is only to be known by father and mother until the
upanayana. That this is wliat is referred to here is not impossible, as Max Muller points out,
182
AITAREYA ARANYAKA
I, 3 . 4 -
4. lie begins with, 1 ‘That was the oldest in the worlds’ (RV., X, 120, 1),
for that 2 is indeed the oldest in the worlds. ‘Whence sprung the terrible one
with brilliant might,’ for from it he was born who is terrible with bnllian might.
‘ Immediately on birth he destroys his foes,’ for immediately on being born he
destroyed evil. ‘After whom all helpers rejoice,’ for all creatures are helpers,
and they rejoice after him, saying, ‘He 2 has risen, he has risen. ‘Growing
by strength, the powerful one’ (RV„ X, 120, 2), for he grows by strength the
pow ci ful one. ‘As foe he smites fear into the Dasa,’ for all fear him Taking
that which breathes and that which breathes not,’ this refers to the living and
the lifeless. ‘ What was offered in the feasts came to thee, this means, all is
in thy power.’ ‘All turn their thoughts on thee’ (RV., X, 120, 3), this means
all beings, all minds, all thoughts, turn on thee. ‘When these two become
three helpeis,’ these two being united pioducc offspring. Children and cattle
are his who knows this. ‘Join what is sweeter than sweet with the sweet, for
the pair is sweet, the offspiing sweet, and so with the pair he joins the offspring.
‘lie 1 conquered by the sweet that which is sweet,’ for the pair is sweet, the
offspring is sweet, and thus through the pair he conqueis offspring. A 1 . si sajs,
- - lnlcrpiclation adopted In , 4
M,” Mu ie 121 that .1 may 1 * that the name refers to the gods or to tad, the brah.nan
The rcfmmce , 1 hmvcvcr, to the deit.es who enter the body is elea.ly meant m some formcf .,
A 2 - i S' ami the stnse is the brahman = tad, which is the beginning of speech and the lust
u( nanu-Vis revealed (as the gods) and implicit in man.^ This section is refer™ to y ^ ayana
on Atharvavcda Will, 4, 77 ; see Tanman m Whitney s Atharvavcda, p. 892.
-Ibe Z!kV.,X, lao, .- 3 , which begins is a stolriya, because it corresponds to the
f Zlnan (S.iyana). The explanations of this hymn in the Aranyaha must be
deliberately perverse, so absurd are they. Cf. Wackernagel, AUmdtuht Crammahk, I,
Tim double uda„ld is, according to Sayana, because be is Adi.ya or i.eaveu, mid Agni or
emth The exact use of the ao.Ut is charactciistic of the early character of the text cf.
Whitney’s ciiticisiu of Delbruck (*/»/. Fo,sch., 11 . 8 - 86 ; AUindhche Syntax, PP-*80-1*9) ">
A T I \, XIII, 200; Spcijer, Vcdischc und Sanshut-Syntax, § 174-
‘ siyanatakes ah as referring to tnithunam which is tumadhu as consisting of he on
and daifghtcr-in-law. Mad/u m l is equal to grandchildren and ajh.yodh.h * ^Tther'cfore
‘provide that dear pair with dear offspring, our grandchildren. He does not t e ,
even follow the Aranyaka, which clearly took sutnadhu as accusative. Max “ r , tr ^ e g
‘And this (the son when married) being very sweet conquered through the sweet.
the Ftgvcda, is not by any means dearly connected with the rest
Sayana gives two alternatives, that it is connected with the verse svSM
san, or with the whole Sastra (not, as in Max Muller, that « » peeled w. Lrifi^Te other
or the Veda in general). In the first case • this body » the body of the sacnficcr, the other
TRANSLATION AND NOTES 183
-Since he raided this body in that body; 1 he means thU body consisting of the
Veda in that corporeal body.” ‘Then let this body’ be the medicine of that
he means this body consisting of the Veda is to be the medicine ol that co.porea
body. Of this eight" syllables are gdyatri, eleven are Instubh, twelve jagatt, and
ten vinii. This consisting of ten syllables rests in the other three metres. 1 he
three syllable word purma 0 goes into the viraj. These indeed are all metres,
the three and the viraj. To him who knows this'” thus is this day completed
with all the metres. T , . , , .
5. He extends the verses by the use of muh i.» Rada indeed is man. bo
a man speaking sounds as it were. In the words nadam va odattnam * (RV Vlll,
60 2), odalvah are the waters in heaven, for they water all this; and they are
the waters of ihc mouth, for they water all proper food. In vadam yoyuvMnnun,
yoyuvatyah are the waters of the sky, for they inundate as it were; and they
'are the waters of perspiration, 3 for they mn constantly as it were. In the
words patim vo aghnydmm, ogknySl a.c the waters that are born of the smoke
of flic, 4 and they are the waters that spring from the organ. In dhmunam
body the body of the parents and the result is seen in svddoh, &c. The other case grve the
inlcrpictation of the A.anyaka, as Sayana himself admits, tad dad dz'ttiya,,,vyakhyamua ay.m
ity lidind b.Mwuv.cna spadih iyate. This shows how little S.ryana felt bound to foMov h.s
audio,ities. The words sv.lm-anaya,* occur in various guises m Atharvavcda V , 3 ,
Taittuiya Samhita, I, 7, 2 ; Maitrayanl Saiphita, I, .0,3; Asval.iyana Siauta Sutia, II, > 9 ,
32; Seinkliaynna Srauta Sntia, III, 17 > *•
11 The body of the sacrificci (Sayana).
7 The hymn tad id <lsa (Sayana). , . •
» The hymn, RV., X, iso, is tnduhh, and the desired metres are only obtained l>y torturing
i,. The lust, second, and fourth fadas have ten syllables, the tlr.rd eleven, the fin, c gh
of the first /«,/« give the gdyatri, the remaining two added to the ten of lire second and fouitl,
tadas the jagatl, anil tire first, second, and fourth (or rather the fourth), t ie
* . Because by adding /« to the first fada, ru to the second, .«* to the thud, the verses all
become tristubh. Sec V, i, 6. . ,•/, tt s fW
10 t„ evam vid (perhaps one word), cf. Wackcrnagcl, Altindischc Grammatik , II, l, .
Af lcr each p.ida of RV., X, .20, ., is
inserted iSls th'c sylUs /'«, one fid* of the hymn, RV VI IMjJ. » -
make a brhali. Cf. Satapatlm B.ahmana, Vlll, 6, 2, 3, and Lggeling, A.A.A., XLIII, 113, "• '•
2 Sayana explains the verse with reference to juice produced at the third pressing of the
Soma, the 'rjlui (cf. Il.llebrandt, Ved. Myth., I, 235 *b), *«* takes ,aula,a as the sacnficer, and
sunplie* rafaata. For the real sense see 1 ’ischcl, Vedische Mudien, 1,191 « 1 -
, ’«<"si;
cIo.T'ol, r’s 7 , |.. ..V) is V..V i.i.crtsm nlwul I'.y si V.hi,,,v',w.
5 273; Speijcr, Vedische and Sanskril-Syntax, § 24; Dell.ruck, Vagi. Syntax, I,- d 66 ,^ 8 '
‘ Sayana gives two interpretations, cither smoke (in the shape of a cloud) produced by
fire, or from 'smoke and file, quoting Kalidasa, Mcghaduta, 4. dhiunajyoUhsahlamarutam
184
AITAREYA ARANYAKA
I. 3. 5-
isudhyasiti, ihc dhtnavah arc the waters, for they stir all this, ami by isudhyast
he means ‘thou ait lord’. 5 He extends" a trhtubh and an anmlubh. For the
Iristuhh is male, the anmlubh female, and the two are a pair. So a man having
taken to himself a wife regards himself as it were more complete. By repeating
the fir*-t verse thrice, the verses become twenty-five. 7 The trunk is the twenty-
firth, Prajapati is the twenty-fifth, lie has ten fingers, ten Iocs, two legs, two
arms, and the trunk is the twenty-fifth. lie adorns this trunk, the twenty-fifth.
Further the day (of the sacrifice) is twenty-five, and the stoma hymn of this day
is twenty-five, like is brought about by like. So the two are twenty-five.
G. lie begins* with tad, this. Now ‘this this’ is food, and so thus he obtains
food. Prajapati indeed uttered this as the first word consisting of one syllable
or of two, via. tata or lata. So a child when it first speaks utters the word
of one or two syllables tata or tata. So with this very word with tala m it
he begins. A Rsi says (RV., X, 71, i),.‘ O Brhaspati, the first point of speech,^
for this is the first point of speech. ‘Which they have uttered making a name,,
for by speech are names made. ‘ That of them which was the best and flawless,
for this is the best and flawless. ‘That is hidden in secret by their love and
yet is made manifest,’ for this as regards the body is secret, namely the deities
(who enter the body), but as regards the gods it is made manifest. Tins is
the meaning of the verse. ... ,, ,/nv v ,1
7. I Ic begins with the hymn, ‘That was the oldest in the worlds (RV., X, 120,1).
What is oldest is great; the form of this day as possessing greatness* is perfect.
(There is the word ‘greatness’) in the verse, ‘That fame of thine, O ag avail,
through thy gi cat ness ’ (RV. X, 54. «) 1 the form of this day as possessing greatness
is perfect. (There is the word ‘strength’) in the verse, ‘He growclh more or
strength ’ (RV., VI, 30, 1); the form of this day as possessing strength is perfect.
sammMtah /,-va meqhah. The waters are aghny.i, he says, because plants n.i(l trees are o >c
tended by all. Cf. also liihaddcvata, IV, 41, which explains RV., I, 164. 43 = takamayar.,
dh ft mam ; Atharvavcda, IX, io, 25. . . 1 c PP
• 'Thou art food’, in Max Muller's translation must lie a slip , fatlyast is regular,
Whitney Sanskrit Grammar, 5 1061, and is found in the Satapatha llrahmana in this orm.
« (Id id dsa is in tridubh, nadam va odattndm in anmlubh The former is male because
bigger than the latter. For the following, cf. Levi, La Dottnna du Sacrtfitt, p. 57-
7 The twenty-five are made up by nine verses of RV., X, 120, I , six o , 54 > ’
and three of I si 4 which are mentioned in I, 3, 7 below. Cf. I, I, 2. 4 anr n. » , . *
■ This is ’a met repetition of Khanda 3, and the insertion of it here accord,ng to Saya^a
is for the glory of the whole hymn, whereas the purpose of it as Khanda 3 was to exto
W ‘ ,r ' d'he U that in the firs, Jye^am needs to
be equated to makad, whereas mahi'vd actually occurs in the second. *or the construction,
cf. I, 2, 1, n. 4.
-I, 3 , 8
1 RAN SLA TION AND NOTES
>85
(There is the word ‘ hymns') in the verse. * Then, manliest of men, with songs,
with hymns' (RV., Ill, 51, 4); this day is indeed a hymn, and the form of this
day as possessing a hymn is perfect. He extends the first two 2 verses, which
are deficient, by a syllable. In the small 3 (womb) seed is deposited, in the small
(heart) the vital spirits, in the small (stomach) food is placed. This serves for the
obtainment of these desires. He obtains these desires who knows this. The
two of ten syllables serve to obtain both kinds of proper food, that which is
footed and that which is footless. 4 They become eighteen syllables apiece. 8
Of the ten, nine are the breaths/’ one is the self. This is the perfection of the
self. Tight syllables 7 * remain in each. Who knows this obtains whatsoever 3
he desires.
8. He extends the verses by means of nada .‘ Now breath is sound. Therefore
every breath, when it sounds, sounds loud as it were. The verse nadam va
odathuim (RV., VIII, 69, 2) is by its syllables 2 an usnih, but by its feet an
anustubh . Usnih is life, anustubh speech. Thus he places speech and life in
him. By repeating the first verse thrice, the verses become twenty-five. The
trunk is the twenty-fifth, Prajapati is the twenty-fifth. He has ten fingers, ten
3 That is RV., X, 120, i a , with ten syllables, and VIII, 69, 2 a , with seven. lie adds/// to them.
3 Cf. I, 1, 2 ad fin.
4 1. e. animals and vegetables (Siyana).
6 i.e. ten syllables in RV., X, 120, i a , the syllable pu, and seven in VIII, 69, a\
Similarly with the other three pddas.
* ( h'rast) chid rani is the veision of Siyana and it is as probable as any other, though the
word originally meant breath and only metaphorically is transferred to its use as describing
the organs of sense. The rune ‘ orifices’, seven in the head and two in the body, according
to a 8iruti (JaiminTya Upanisad Brahmana, II, 5,9; 10 » re ^ crencc > ^ think) cited
by Sayana {soft cl vai drs any ah prana dvCxv avai\ca\u), arc rcferied to in the Kathaka Upanisad,
V, I (where in all, however, there are eleven), ^veta^vatara Upanisad, III, 18, Yogasikha
Upanisad, 4, Yogatattva Upanisad, 16, and elsewhere. They are ears, eyes, mouth, nostrils
and organs of evacuation, with the navel when ten are counted, as in the JaiminTya Upanisad,
and JaiminTya Brahmana, II, 77 (J.A.O.S. , XV, 240), and brahmarandhra when eleven are
counted. Cf. Deusscn, ‘philosophic dcr V pa nishads, p.243; E.T., p. 265 ; Sechzig Upani shads,
p. 281, n. 1, and nava vai tirasiprdnah, Sankhayana Aranyaka, II, 2, which points to a different
idea, for which see I, 4, 1, n. 5; 5, 1, n. 6 ; 2, n. 13.
T That is, after deducting'the ten from the eighteen.
8 In his interesting note on relative clauses in the Veda, Edgrcn, P.A. O.S., May, 1883,
pp. xii-xv, points out that unlike Greek, Vedic Sanskrit uses the indef. rcl. pronoun with the
indie. This rule is not observed in the later Vedic literature, e. g. AWalayana Grhya Sutra,
I, 3, 1 : at ha khalu y at ra kva ca hosyan sydt, &c.
1 i.e. by the stanza, RV., VIII, 69, 2.
3 It has four pddas, and is therefore like an anustubh, which of course it really is. But it has
in the Samhita form only twenty-seven syllables, or resolving the y in aghnydndm in pdda 3,
twenty-eight, which is the number of syllables in an usnih, which, howeier, has three pa das
(8 + 8+12) only.
i86
AITAREYA ARANYAKA
1, 3. »-
toes two legs, two arms, and the trunk is the twenty-fifth. lie adorns this trunk,
the ’twenty-fifth. Further this day (of the sac. ifice) is twenty-five, the stoma hymn
ol tltday is twenty-five, like is brought about by like. So the two are wen y-
five! This is the twenty-fifth with regard to the hotly. Now with regard to the
deities The eye, ear, mind, speech, and vital spirits, these five deities have
entered into this person, and he has entered into these five domes He is then
pervaded wholly in all his limbs up to his hair and nails. So all beings, down
!o ants! are bi thus pervaded. A R,i says <RV„ X, n 4 , 8), ‘A t ousandWd
are these fifteen members,- for five arises from ten. 'As large as heaven a
e . irt h so large is it,* for the self is as large as heaven and earth. A thousand
fold arc the thousand mights - thus does the poet please and magnify the
members. 1 ‘As far as Iral.nan extends so far does Vac, wherever there
Zlknan there is Vac,* wherever Vac, there is brahman, is what .s mean . The
“of these hymns has nine verses, for nine are the breaths, and it serve
to win them. The second has six verses, the seasons are six, anc i scrvcs
win them. The third has five verses, the pankH* has five feet, and ,t is food
so it serves to win proper food. Then comes a trislich, there are three three,old
worlds, and it serves to conquer them. These verses become irha/n.
i ‘"rhe'n ' is ^aken' by ’ Max Muller as referring to the five .IciHes, fiy Siiyapa.as ruling
to tlie body in which fur,,,, is. but the |at«£ ™ J^tad ^ HI,
^.s.. xx„. . 5 .^
“V,...
/ n,a /'"! a, .\ XS * aU vidtya dhvah \ namani krttnlbhivaJan
- >*.» .....
IV, so; Bloomfield, Athan’aveJa,\>. 88. Sayana, to the com-
* KV., X, iso, has nine verses £“* J m \ Q ^ hymns
parative nature of these hymns as used^ ^ ^ 5tand . n u>e San , hiti . This
: w ^ t,,ecf -
™ ***“>*»”>
Sayana. For the Uistich and the worlds of. Ry
v,;; -rr • •**
The twenty-three verses give forty-six brhatU, as each is extended similarly (Sayana).
_I, 4) i TRANSLATION AND NOTES 187
metre, the immoital, the world of the gods. This is the body. Even so he who
knows this comes by this way near to the undying self. 11
Adiiyaya 4 .
Then comes the sudadohas verse. 1 Sudadohas is breath and by breath he
joins together all joints. Then the neck verses. 2 They denote them as usnih
verses according to their metre. Next comes the sudadohas verse. Sudadohas is
breath and by breath he joins together all joints. Then come the head verses.
They are in gdvalri, for it is the beginning of the metres, and the head is the
beginning of the members of the body. 3 They are in arkavat 4 verses. Arka
is Agni. They arc nine verses, the head is of nine pieces/' lie recites the tenth
verse. It is the skin and hairs of the head. It serves for reciting more than
11 Sayana explains this obscure statement ns referring to a birth as a deva. It may be
doubted if it means more than he comprehends the immoital body (cf. at nut, just above), i. e.
he who knows these verses thus performs that part of the rite which coriesponds with the body
of the bird to which the Niske\alya Snstra is likened (cf. I, i, i). That alma above means
body or tiunk seems certain, and the second dintdnam can haidly refer to anything else. If
it docs, it may simply mean, ‘lie becomes immortal.* The acc. is governed by abhi ; cf. I,
i, 2, n. 10.
1 The Sankhayana Aianyaka treats all this very hi idly, II, i, covers all Adhyaya 3 and
the sudadohas. The Ursan comes in II, 2, before the graiva, II, 3; then the pakuiu (akui,
bahu , piahastaka), 11,4-5; then the caluruttaram , 11,6; the aiitis, guy atm, bdrhati, aumiht,
II, 7-10; the rata, II, 11; the dmpadah , II, 12; the aindrdgna siikta , II, 13; the dvapana ,
II, 14; the imustubha samdmndya , II, 15; the tridupchala, II, 16; then two miscellaneous
chapters, 71 , 17 ; 18. (
Sudadohas is interpieted as yielding milk and it icpicsents the verse, RV., VIII, 69, 3, ta ay a
sudadohasah sdmam tnnanli prtnayah I jdnman devandm vitas irisv d roc ant divdh II This
is the verse immediately alter the nada verse. Its use hue is explained by Sayana because
it is prduasvariipd. Cf. Sankhayana, II, 1 : imdni parvdni samhitdni bhavanti. parvan is
apparently used vaguely ; cf. I, 2, 3, n. 12.
2 For them see V, 2, 1, which is expicssly here ascribed to Saunaka by Sayana, Intiod.,
p. 20. grivdh here means ‘ ccivical cartilages’, see n. 7.
3 sisrhsoh Prajdpatch pmthamam mukhalo gdyatii samutpannd (Sayana quoting the
Yajurbrahmana) ; see Levi, L*i Doctrine du Sacrifice , pp. 18, 53.
4 That is, RV., T, 7, 1-9; in v. 1 arkebhir occurs.
6 Cf. Taittiriya Samhita, VI, 2, 1 : tasmdn navadhd tiro visyutam \ (Sayana); nava vai
iirasi prdndh , Sankhayana Aranyaka, II, 2, and I, 3, 7, n. 6. The first expression of this precise
idea seems to be in the Atharvaveda, X, 8, 43; punddttkam navadvdram tribidr yum'bhir
dvrtam. Whitney in his Translation , p. 601, thinks that the later gunas are already referred to, but
asLanman {Translation, p. 1045) points out,Garbc ( SdmkhyatatlvakaumudT,Abh . derBayerischen
Ak. dcr Wiss.y XIX, 529) renders the three coverings as skin and nails and hair (cf. n. 6).
A different view of the pi anas appears in Kafhaka Samhita (XXXIII, 3 > cited by Weber,
bid. Stud., XIII, 113, n. 2 for a grammatical point) : data vai purusa prdndh stanau dvddatau
(-11th and nth). Cf. also Kausitaki Upanisad, II, 15.
x88
A1TAREYA ARANYAKA
I, 4 ,
the stoma? These form the trivrt stoma and the gayatn met e and >t » after
the production of this stoma and this metre that there arises all that s. Ihcse
verses serve for production. Children and cattle are his who knows this. Next
comes the s, Mot, as verse. SSdadohas is breath, and by breath he joins together
all joints. Then come the vertebrae verses.’ They are in vtraj metre. So one
man says to another, ‘ Thou shinest above us,’ or,‘ Thou bearest a high nee ,
to one } who is proud. 8 Or, again, because they run 8 close together, they
. In the tnvrtstcna only nine verses of the hymn are used but here tlm tenth ver^hm
hyiVm is also employed. This is not the mTsinu \ loma chavtr mthi
’taken bySilyana as a maseuline singular ; he derives it tom
s.“. -ra t rc
nothing as it must be attracted goes too far. lhe e ^ _ vvindn'ine, the front part of
r:u: srjsssgz* 5:
r:i xif!.. 4.
ami Fuedlander (Introd., I'* translates attracted, cf. examples in Dclbrrick,
Kor ta ^ lUavanu, If. *“ ^ cllll{ J yam Uav saw,,,
AUvutisJu Syntax, 1-P-5«4-5«- ^peijer, Sanskrit Syntax, § 27 . Kxamples,
tat salyam id utma\ infm, H, 0, , , i • the sense c. tr. the Ch.indogya
however, on non-attraction are '' "J»• .37).
^au^u where iee - h0WCTer ’ Max Muller ’ S
’’"‘^•n.f'isthenafLron^Uted by ““
the passage would cotaudy run b ^ ln(]ecd a sliff „ cc k," that is to one
says to another TCStf stall,ama,mm va renders this doubtful. On the other hand
who is proud. But the pcs. ' • - mi MJrayasi if taken alone, and this
bayana feels that rt ' ll ^“ ‘ J onI of thc trans lati,m here suggested. For this meaning
Brii'hmana, XII, a, 4 , . 0 , and Iloernle, /. it. A S, ^ PP- 9*^
^.inkhaj ana Aranyaka, II, a : trim va asan^n s3ys . Monier-
• Jutah must be from Jd* S atau (Dhatupa t ha, XXI!, 4«) » ^quotable form (see
Williams' Mi. omits this form, fi'ving^ao;., k (iUd _ ^ 29S) flnd , the
V. Schrowler, Vienna Oriental Journal X , 9 m upddutyah , and
same root with upa + a in the sense ‘ anle^cn m Kathaha iamnua, v i, . *
-I, 4, 2
TRANSLATION AND NOTES
* 189
are taken to be 11 the best food. For virdj is food, and food strength. Next
comes the sudadohas verse. Sudadohas is breath, and by breath he joins together
all joints.
2 . Now comes the right wing. It is this world, 1 it is this Agni, it is speech,
it is the Rathantara, it is Vasistha, it is a hundred. 2 These are the six powers
of it. The sampdta hymn serves to win desires and for dimness. The pahkti
verse serves for proper food. Next comes the sudadohas verse. Sudadohas is
breath, and by breath he joins together all joints. Then follows the left wing.
It is that world, it is that sun, it is mind, 3 it is the Brliat, it is Bharadvaja, it
is a hundred. 4 These are the six powers of it. The sampdta hymn serves to
Knpbthala Samhila, IV, I : kakm upddutyah , and compares Greek fivco, tvhvcn, Utiv a>, and Latin
irtduo , onto. Wintcmitz ( Gcuh. dcr indisih. Jntt., I, 98) still treat* davisaiti as if it meant
‘I will play’, as taken by Gcldner (Sitborrzig LieJcr , pp. 158 sq). It cannot be bum */du
' burn’, as suggested doubtfully in Whitney, Roots . ., p. 75.
10 sambalhatamdh is clearly the reading, from \/bamh (t. c. Inidhct for bazdhd). It occurs
in the Taitliriya Aranyaka. Cf. Whitney, .S arrskrrt (narnrnar y § 951 » Macdonell, l cdic
Giant mar , p. 58 ; Wackeinagcl, Altirrdmhe Gram mat tk, I, 44.
11 arntatamam prafyaiyante is thus conslilied by Max Muller, who says the adverbial foini
is vouched for by IVinmi, V, 4, 11. The fico use of compaiativcs and supeilativcs of this
class is a sign of early style, but in the enihest liteiatuie (KV. and AV.) the accusative
neuter is prefened, see Whitney, .Sanskrit Grammar , §§ 1111 e, and 1119. Cf. also Satapatha
brahmana, X, 1,2,5: dtarnam khydyatc\ ibid., X, 5, 2, 10: anutamdm gopdyati, and Delhiuck,
Altindhche Syntax, p. 194; pratardm iva kriyante , Aitareya biahmana, III, 48,4. te natardm
papmanam apdhata , Aitareya Brahmana, IV, 25, 3. But none of these or similar cases seem to
justify armatamum , and the sense given by Sayana as pulpy mile would equally be obtained
by rendering ‘they approximate towards {pratt \ \t at) that which is most tiuly food (fern,
because vhdj is lem.). For such a use of armatamd , cf. RV., II, 41, 16 ( ambitama , rradltama ,
devitama ), and many examples in Dclbruck, 1 c., p. 193; and for the acc., cf. abhrsampadyantc
with acc., I, 1, 2, n. to. The acc. is governed by the preposition, yad may be taken with
dutah as equivalent to a finite veib, which is not very probable, or with pratyacyarrtc , as giving
the explanation of ‘ the vtjavah are vtrdj \
1 Agni is the guardian of this woild and lie is also Vile, II, 4, 2, and Vac is Rathantara,
ITT, 1, 6 (Sayana), while Vasistha brought the Rathantara.
3 See V, 2/2 for the \erses. They are RV., VII, 32, 22 and 23 7 VIII, 3, 7 and 8 (tluce
each according to the reckoning of the Aranyaka); I, 32 (*5 vv.); VII, 18, 1--15; VII, 19
(11 vv.); 20 (low.) ; 23 (6 vv.) ; 25-29 (26 vv.) ; IV, 20 (11 vv.) ; making 100 in all, and then
the pahkti , I, 80, 1 ; IV, 20, is styled the sampdta hymn.
3 The moon is the deity of mind, but here the identity of sun and moon is meant, says
Sayana, and manas is brhat, and bharadvaja made the bihat.
4 See V, 2, 2 for the verses. They are RV., VI, 46, 1 and 2 ; VIII, 61, 7 and 8 (three each
according to this reckoning); VI, 18 (15 vv.) ; 23 (row.); 24 (10 vv.) ; 25 (9 vv.) ; 31-38
(40 vv.) : IV, 23 (II vv.) ; making 101 in all, and then the pankti , I, 81, 1. The sampdta is IV,
23 ; cf. Aitareya brahmana, IV, 30, 2. The Satarn is not precisely accurate, but the inaccuracy
is deliberate. There are 100 in the right and 101 in the left, and the pahkti verse adds one
to each of them. For the vatying sizes of the wings see TaittirTya Brahmana, 1 , 2, 6, 3.
AITAREYA ARANYAKA
1, 4,
190
win desires and for firmness. The fahhii verse serves for proper food. These
, f . , . n( i excessive. The Urltad is male, the Rathantara is female.
M XL deficiency of the female. Therefore are they deficient
and excessive. Now by one feather is the left wing of the b.rd the better an
fiiertfore the left wing is the better by one verse. Next comes
verse SiiJadoha* is breath, and by breath he jo.ns together all joints. Ihe
follows the tail. This’ consists of twenty-one dvipaJa verses, l'or twen >-
are the backward feathers of the bird. Again of all stomas .s the ekav.msa the
support and the tail the support of all birds. lie recites a twenty-second verse
Tins is’given the form of two supports/' So all birds support themselves on
their tails 8 and having supported themselves on their tails, they fly up. For the
tail l a support. Ho (the bird) is supported by two decades of virdj verses. e
again the man, is supported by these two dripadds, the twenty-first and twei
second That which forms the bird serves to obtain the desires of the mat
That which forms the man selves for his prosperity, glory, proper food and
honour' Next comes the s*M,s verse, next an additional verse, next the
verse. The sfMohas is male, the additional verse female^ Therefore
£££'£**»» verse on either side of the additional verse. Therefore the
seed of the two when effused obtains oneness with regard to the woman alone
So l.irth takes place in and from the woman. Therefore he recites the addruonal
'"''a 'llc^rccites the eighty gSyatri tiistichs.' The eighty gityatn tristichs are
tllis world, i whatever 8 glory, 'might/wedlock, proper food, and honour there
is in this world, may I obtain it, may I win it, may I possess it, may it mine.
- _. RV y i^kvvV 172(4 vv.), besides twelve from other Vakhas arc given
in S'attiLi 1, a, 6 , 4: ekavhnta,,, fd'kam I MpU.sn s'uvanU
pnltisthityai t t0 he whcn there are twenty-two verses, that
bird, and two those of the man. When twenty one, it »the tail
f ,he addiuomt. verse Mw«m , «, (Whitney Sanstri'
bezz. htitf.y XI, 1 > l i ) 1 taken if d/atui is a noun as given m Lohtlingk
Grammar , § 1098) is possible anc * . ^ .0 as at ij cc tivcs. Cf. II, 1, 2 :
three'sets' Uislichs arc the food oY the bird. They are set forth in detail m V, a, 3;
4: “'Might'iY'iirterpreted by Sayana a, vMasUafrayuMa aral is opyosed to a t aM> } as
dhamdLtyidhamr&ih<,,npsp»}S, but he gives ttjos as an alternatnc
-I, 5 . 1
TRANSLATION AND NOTES
191
Next comes the sudadohas verse. Sudadohas is breath, and by breath he links
together all this world. He recites the eighty brhafi tristichs. T. he eighty hr halt
tristichs are the sky-woild, and whatever glory, might, wedlock, proper food,
and honour there is in the sky-world, may I obtain it, may I win it, may I possess
it, may it be mine. Next comes the sudadohas verse. Sudadohas is breath, and
by breath he links together all the world. lie recites the eighty usnih tristichs.
The eighty usnih tristichs are that world, heaven, 3 and whatever glory, might,
wedlock, proper food, and honour there is in that world, and the divinity of
the gods,' 1 may I obtain it, 5 may 1 win it, may I possess it, may it be mine. ’
Next comes the sudadohas verse. Sudadohas is breath, and by breath he links
together all that world.
Adhyaya 5 .
He lccites the vasa 1 hymn desiring all to be in his power. There are twenty-
one 2 verses, for twenty-one arc the parts in the stomach. Then the ckavimsa is
the support of all stomas and the stomach the support of proper foods. They are
in different metres. For the intestines are larger one than the other, 3 some small,
8 The insertion of dyaus is curious and Sayan a notes it as being vnpadat thavt.
* This is taken by Siiyana as being equal to bt ahman , the honoured of the gods. Indra, &c.,
and he quotes for it a passage intended to be Svctawatara Upanisad, VI, 7: tarn dvatynam
faramam maheivaram tarn dcvdndm pat amain daivam (so R, read with S devatanam (or
daivatanam with cd.) panimam ca daivaiam). Rut, though Max Muller accepts tins view, it is
simpler to equate it merely to the divinity ol the gods, be. the divine nature.
5 Probably dpnavdni is suggested by the at of alTti equated to Vat, as stated by hggcling
(S. D. E. y XL 11 I, T12, n. 1). The view that aitti contains the */at } cat, piobably led to the
identification of’the attlis with anna as throughout the Aranyaka and also in Satapatha
Rrahmana, VIII, 5, 2, 17; but when Sayana in Ins commentary on this passage calls the aSilis
annarupah , he merely ufers, I think, to that idcntihcation and does not base it on etymology, as
suggested by liggcling. ,
« F01 the subjunctive as optative in sense, cf. Speijcr, Vedhihe find Sansknt-Syntax, § ihO,
and for the question of subj. and opt., Goodwin, Greek Moods and Tenses , App. J. hor
subjunctives in Aitarcya Rrahmana, see Auficcht, pp. 429.430; and a full list in Rohtlingk,
Chiestomathie\ pp. 349, 350. See also Dclluuck, Altuidische Syntax , pp. 30b sq., l eftf. Syntax,
II, 365 sq. ' r . r.
‘ ],i Siinkhayana Aranyaka, II, n, the sudadohas vcise is repealed twenty-four times. It
agrees in counting the va'sa hymn as refening to the wlara. I lie hymn is I\V., \ III, 4 >- • ee
V, 2, <t. It is called a nivid in T, 5, 2 below. The name is given because the author is Vain
(Aivy’a) says Siiyana, and this is probably the case, showing the early date of the traditional
authorships. Cf. Satapatha Hrahmana, VIII, 6, 2, 3, and Kggeling, .S'. B. E., XI.I 1 I, 112, n. 2.
See also Oldenberg, Z. D. M. 6\, XI, 11 , 215 sq.
2 Only twenty of RV., VIII, 46, but the sudadohas verse is counted in ; see, however, on
V, 2, *5 ad fin. , f
> Vikmdram is rendered < confused ’ by Max Muller. The rendering in the text is that of
Sayana and is supported by the use of vikmdrd iva hi fatavah in Aitarcya Hrahmana, V, (>, 5,
192
AITAREYA ARANYAKA
I, 5 > 1-
some bier. lie recites them with the word om according to the metre and
according to the manner of the occurrence/ For the intestines are as .t were
according to the manner of their occurrence, some shorter, some longer Next
comes the suJadokas verse. SUadohas is breath, and by breath he joins together
all joints. Having recited this verse twelve times, 8 he leaves off Twelvefod
are these breaths' seven in the head, two in the breast, three below. There
a e they contained, there are they perfected. Therefore there’ he leaves off
The h/mn, ‘O Indr.a and Agni, ye two’ (RV„ VIII, 4 o) forms the two Hughs
which belong to Indra and Agni, 8 the two supports with broad bones.
where see ShyWs ex,Nation. For the
m twenty transverse processes »h. ab,lo,nina. portio^of . e H-e »£«),
isatapntha Brahniana, XII, ^^r^lt^remkiinK/huMhc^tra^htion b quite plausible.
J. K. A. S , 1907, pp. 8, ) tf, • however, to be noted that in Sankhayana
? C 1 l“ thl’^Sw^t at:;; the lumbar portion of the spine (RV VI, .63 a
Aranyaha II, 6, tlw «»«*«. „dl as the thoracic portn.n (Satapatha l.rahmana,
Cited by II0e.1t e,/. A. A ..9 -I J ? twenty-one /Vrnuyr, and certainly this is so
Xl t ■ 2 ’, 4 ’ to he Za,TZ hU twenty «ir/(*a,npa,l>a Brahma,a, Xll, a 4 . >*).
strikingly parallel to the uaata w.u ' nossible that this passage should be so
■ viverses are to be recited with a pause in the middle and om at
Sutra, VI, , * J have om prefixed and affixed. This is artificial and
the end, while ckapada vasts . t c v < inst as it mav happen \ which version
perhaps it only means (cf. Momcr-^ l iams i ^ th}s vcrs i ()11 . Cfiamlaskdram
suits the r mtastyam better, and Sayana en s up w \ Al if rec ht Aitatcya BuVimana ,
(f- Sandhi, tf. Wackernagel, AlUndrsche of the hymn.
Cl. v, 2, 5, Soeiier Vedische und Sansknt-Syntax, § 224.
Altindische Syntax, pp. 40a • T» k P J » , , , k kea( i vertebrae, right side,
b,easts, and the„,«,,/ny«a n dWr.pp »d Jaiminlya Upanisad Brahma,a cited in
dor Upanishads , pp. 255 sq.; C. I., pp. J
note 6 on I, 3, 7. ,
r He does not nse that verse in the*thigh vemes.^ cnable the bird to fly aloft
* Indra and Agni are the strongest o g * . ,1,1 - n t u e Aitareva but
(Sayana). In Sankhayana these verses form part of what represents the tail in the Aitarey ,
“I. fn 2
TRANSLATION AND NOTES
r 93
verses have six feet 9 for firmness. Man 10 has a double support, cattle have four
feet. So he places the sacrificer with his double support among the four-footed
cattle. The second verse has seven feet, 11 and he makes it into a gayaiti and an
anuslubh. Now the gdyalrV 2 is brahman, the anmltibh is Vac, and so he unites
Vac and brahman . lie recites 13 a irislubh at the end. The tristubh is strength
and so with strength he suirounds animals. Therefore animals 14 depend on
strength for their rising and their going forth.
2. In the Niskevalya hjmn addressed to Indra, 1 ‘ To thee, the mighty, the
intoxicated one’ (RV., X, 50), he inserts a nividA For cleaily thus does he
place strength in himself. They are tridubhs and jagatis .They say, ‘Why
then does lie insert a nivid among iristubhs and jagatis ? ’ 4 ‘One metre only
in datapath a llrahmana, VIIT, 6, 2, 3, they are referred to the wings, see Eggeling, S. />. E ,
XL 11 I, 111, 112. See also V, 3, 1, n 1 ; above, p. 37.
9 They, except two and twelve, are in the so-called mahdpahkti metre. Eor the correct
expression urvadhh'C^ cf. the use of uruphalaka for the thighs, lloernle, Osteology , pp. 206, 215,
perhaps wiongly read for uru°. 11 u/ //" is read here, it means ‘ the thighs and knees aic supports
cf. Vajasanc) 1 Samlutn, XYTTT, 23; Apastamba Sulba Siltra, XI, 2 and 3 (/. /> ill, G , LVI, 362).
10 Cf. I, i, 2, n. 5.
11 It consists of seven pada\ of eight syllables, and can be made into an anintu/dt preceded by
a i^dyafu. According to Sayana, following Asvala>nna, in the latter case there is a pause
nltei the second pdda, and om alter the third. In the foimcr the om follows the fourth, and
there is a pause aflu the second pdda,
12 Cf. 1 , 1, 1, n 8.
yj Sa) ana holds this to lefer to a spe< ml mode of recitation, by which alter the fiist pdda
there is a pause, and om follows the second, and so foi the third and lomth, and wliuh he calls
tndupsamaya. This is from Asvalayami Siauta Siltia, VI, 15,6 ; RV., VIIT, 40, 12, is in t/idnbh .
14 This must mean, as Sa>ana says, and as Max Muller takes it, that animals obey a master.
The last two accusatives aie loosely connected as accusatives of point in which; such acc.
are more frequent in Greek and Latin (e.g. Tacitus, ,1/1/1., I, 27 : de^erunt tribunal . . . /nanus
inteutantes, lausam discordme et initium anno/ urn'). In the Maitreya Upanisad (Max Muller,
S. IS. J£. % XV, xlv) : sa tat fa pa 1 a mam tapa ddilyam ud/ksa/ndna urdhvas tidhati. Max
Muller observes that dsthdya would be expected, but it is not necessary to suspect the text.
For the compound, cf. Jaiminiya Upanisad Biahmana, I, 47 find 48. In paf un pa/igai hah the
ncc. is dependent on part', so Aitareva Brahmani, \ III, 28, 1, 2 ; tam etdh pafha devatdh
parimriyante (eoriecl Spoijer, Cedi si he and .Sansknt-Synta.x , § 88).
1 Forming pait of the thigh verges.
2 Sayana says the n/z’/d (cf. Brhadaranyaka Upanisad, 111 , 9 , 1, for a Vaisvadcva nivid ) is
to come after the fourth verse and is to he Indio derail so/nam pibatu (pinvamdnah S), &c.
(Sankhayana Srauta Sutra, VIII, 17, 1). ‘In himself’ he rcmleis as ‘in the biid in the shape
of the 6astra\ It may mean ‘in himself’ only. For the nivids see Scheftelowit/, Die
Apok/yphen des I\ gveda } pp. 1 s<j. The nil'it ' samjiiakc gi an the in 1\ is, unhappily, a mjtli, the
reading (in R 3 , S, &c.) is saughe.
3 The metre is irregular. According to the Anukiamain, fine and seven are jagaii, the rest
tristubh. Sayana offers the alternative of the last two being jagati.
4 The prakrti has bid it bln at the midday pressing, and so the deviation needs explanation.
Note that the answer is repeated, and is not that of the Aianyaka itself, though it is adopted.
O
KEITH
A 1 TAREYA ARANYAKA
I, 5 .
194
cannot support or fill the nivid of this day,’ so he inserts the nivid among
Mhs and jagatls. Let him know that this day has three mW, Ihe
va(a hymn is a nivid, the Valakhilyas are a nivid, and the mvtd is a nivid bo
M to». ,1- .1.™ »,« tl,c. »» to *y ; Tke» »»• to. h,,«
•Who in the forest as it were has been put down (RV X, 29), and Who
fi,st is born, the wise one’ (RV., II, .2). In these is the verse, When.the
hopes of all are on food’ (RV., X, 29, 4), and it serves to win proper food.
Xi comes an insertion. As many decades of verses' in Ir.iubh and jugaU
addressed to Indra as they insert between these two hymns, after transforming
them into brhath, so many years do they live beyond the normal life. By th
“liR is gained. Next he reeites the ^ **
come to his otTsp.ing. Then he .ec.tes the larksya hymn. ^,ks)a is
welfare, and the hymn leads to welfare. Thus he procures welfare.
w ere referred to above is the mttkhya nivid , and the others are
‘ y sa /f th , L“. of S(: vcral metres in the mia and of trisjubhs and jagatis in
aupacanke ., and he assigns ‘ . , . - ;j r The Valakhilyas occur in the brhati
thoVatahhilfasastheieason^
tristichs, see V, 2,4. 1 ht v .1 aKniiya niinhenr C'ott. net. Anz., 1907. Schcftelowitz
Die Apokryphm dss Y^lVkhilyas nre among the old Khilas which were accepted by some
T 1° 7 ° MbWt rn m'kala and Mandukeya) and not by others (Sakalya), who only included
schools (probably the isaskaia am. . j j s effectually—in my opinion—
‘ Nationalhymnen in their tra< lt ‘^* ^ h th ] iaV e hitherto been considered, later
demolishes this argument and leaves the KMnvh* W ^ ^ ^ Valakhilyas are
additions to the RgAedic trat ition, 1 ou g 1 c yvy ft- Taittiriya Aranyaka, I, 23 ; Maitiayani
mentioned by that name in Kausltaki 1 rahmana XXX, 7 ^?. M " Muller, Wr«/-
, T 5 nri TT a Cf also Macdoncll onVI, 48, HI, 1,0 * i>iax iU . ’
who is, however, wrong in saying that they do not occur ,n any Kh.l.
collection; -V/. Petersburg Duty'W, 954 - thousand numbered Samhita’, and
e Sayana renders daiaUnani a taken meaning appears certain.
Max Muller takes it as a til <> fcis to ‘the Samhita, and I think daiatindm must
‘ ,aia,! decades' o(‘trist'Ms and jagatis turned into Matis . and it may he
mean decades, nicy c . .. • „ hrhatli This may be the reference, or the
noted that sr 1 " and seven jagalh give thirteen b r hal ’ s - S5 ^ a
luerence may he to f. h j- (hrec and four jagatis nine brhat.s can be
cf p - -
L,ebich ter. Mr .,«; * 95 - in Aitareya Urahmana, V, 2 , .. For arjayan
. t hat .V, KV i ' ”; A , vi ; itn Sanskrit Grammar, § 58?: Delbruck pp. 353 sq. The form
cf. Spe.jcr, 1 . c., 5 i»S . « n " as , (ound in the Sutras and hpic.
is given by \\ lutney, boots, &(■, p- 4 , Tsrksva liaruda, but cf. Macdonell, Ye,ho
" RV., X, r 7 S, addressed, says Sayapa, ^ and ’„ r haddevath agree with the
Mythology, P- M 5 - L reads 7 < . For the fornl( c f. Wackernagel,
RV C f. KausTiaki Brahmana, XXX, 5, ana 111, , , s
At'intiislhe Gramma,.k, I, 2331 Macdonell, Vein Grammar, p. 43 -
TRANSLATION AND NOTES
*95
-I> 5 » 2
the ekapadii 10 verse that he may at once be all and win all the metres. 11 In
the hymn* ‘All songs have caused Indra to grow’ (RV., I, n), there are
additions 12 to the verses. Seven verses does he make additions to. For seven
are the breaths 13 in the head, and so does he place breaths in the head. He
makes no addition to the eighth. The eighth is speech, and (he thinks), 4 Let
not speech be mingled with my breaths.* Therefore speech, though it has
the same abode as the breaths, is not mingled with them. He recites the
viyaj verses. 14 Vtrdj verses are food, and serve to win food. He ends with
the hymn of Vasistha, 10 that he may become Vasistha. (He should end)
with the perfect verse, 10 with the word ‘great* in it, ‘This praise to the great, the
terrible, the bearer’ (RV., V1T, 24, 5). In the verse, ‘Like a steed labouring
at the yoke, he has taken his place’ (RV., VII, 24, 5), the yoke is the end
(of the car). This day is the end. 17 Thus is (the verse) lit for the day. (He
should end) with the perfect verse, with the word ‘ praise * in it, ‘ O Indra, this praise
celebrates thee’ (RV., VII, 24, 5°). With regard to the verse, ‘As heaven over
10 Sayana gives it as Indro vilvam virajaii, see V, 3, 1.
11 It is the last of the metres used.
12 The phiase occurs also in Sankhayana Aranyaka, II, 12, and is fuither explained in V, 3 > T >
vheie Sayana is much more explicit than in his commentary here. The idea is i a , i b , i°, 2*,
i* 2 i>. ^ 2 b , 3 b ; and so on. The result is a curious intertwining, vyalimnga, of verses.
A similar proceeding is found in Aitaieya Brahmana, IV, 3 ; VI, 24. For otlierexamples of this
process, called viharana also, cf. Sankhayana Srauta Sutia, VII, 15, 4 Cat the Apyfiyana of the
Madhyandina Savana) ; IX, 5, 4 (at the Sodakm) ; XII, 11, 5, and ASvalayana Srauta^Sutra, VIII,
2, 7 (Valakhilyas, when a vyatimaAani vi ha ran a takes place) ; Roth, Z. D. M. G. y XXXVII,
109, who traces the practice even in the Rgveda, and llillebrandt, Ritual-Ltlieratur, p. 103.
13 The openings aie leferred to above, I, 3, 7 ; 8; 4, 1 ; 3* 1. dhe eighth as Vac refers no
doubt to the tongue. The first reference to seven openings is not (as Deussen seems to hold)
that in Atharvaveda X, 8, 9, which is there piactically unintelligible, and which is given up by
Whitney ( Translation , p. 397), but which appears in a more plausible form in Brhadaranyaka
Upanisad, II, 2, 3, where the verse has as its last pdda: vdg astami brahmana samviddnd , but
that in AV., X, 2, 6 , where the seven khani are given as eyes, nostrils, ears and mouth (sec
Whitney, 7 'ranslation , p. 368; Hoernle, J. R. A. S., 1907, p. 12). In ver. 7 the tongue
is specially mentioned. Tire seven, however, seem already to have included Vac, to judge
ftom the explanation in that Upanisad, II, 2, 4, where, according to Deussen s translation,
it is intended to stand for the tongue, as indeed seems clear fiom its being connected with
Atri and alii, though Bohllingk, in his translation, p. 26, takes it otherwise. Sayana here
refers to the other pranas as jihvalvagddibhih. Vac apparently then is little more than
a duplicate. Cf. I, 3, 7, n. 6 . For the seven pranas , cf. also Satapatha Brahmana, IX, 5, 2, 8.
14 RV., VII, 22, 1-6 ; see V, 3, 1.
13 RV., VII, 24. For the word vaha in ver. 5, see Oldenberg, S. D. E., XLVI, 135.
16 The sixth verse is placed after the fourth and the fifth comes at the end, V, 3, 1.
17 The last clay is the udayanTydtirdtra. For dhtth , cf. RV., II, 2, 1 : dhithsAdam
‘ charioteer ’; Hcpkins,/. A. O. S., XIII, 237 sq.
O 2
196
AITAREYA ARAJVYAKA
I, 5 . 2 '
hcaven, 18 give us glory’ (RV, VII, 24, 5% wherever the speech of the Brahmin"
is uttered, this is his glory, when he who knows ends with this verse. So
him who knows this end with this verse.
.. Siyana routers, 'as in heaven, so in the worlds (the matarbka, See.) above the heaven!*
The same maharloka is dragged in to explain II, 4, *• , reference
19 siyina vaguely says vedasambandhi vakyam. But 1 think ther
L™ » 00 <1^1* »ch
EES v* ~
XlTT'4-’xix Tit : \V^ck“elxv„i! The Adiarvan passages
0 .,,,,,, X1..-XX.V■I £ < p , „. ld
^^^t^^pSSSiSStSttrOS
friends of their patron-not of “ UIS ® ^ Clftl reviva i 0 f Sanskrit in the second and thi.d
he would understand it m i-tut ^ ^ ^ ^ scrious difficulties in our conception
Sr Idstor^of language and litetature than it «» I— » f” "
epic (as distinguished from ~ « of course
centuites H.r. and be contempo extensive additions have been made by piiestly
in the case of both Mahabhatala * y . ait era . 0 nly thus can a real place
hands in the two or three centime ^ ^ represenl , renl 5tltc of
be found for Pan,,,is Maja.« b fci and nob les as intelligible to their inferiors,
affans when Sanskrit could be . J . h CL . ntunes B . c . we have no evidence save the
l-or what Ksatriyas spoke in ‘ h jr pic s0 f ar as we can regard it as contcmpor-
lirahinanas, where they speak Sanskr , ^ ^1 (/w Slui ,. t XIII, 4 S« «!•), it seems
aneous. In view of the fact that * * J « . t an d Prakrit for the different
only reasonable to assign to his P eno 1 ® affairs must* have been real. Nor is it possible
characters, and either then or ear ier e XXIII no) that an originally
to accept the theory of Uvi, Barth, and ££™^ ^
Prakrit diama was turned in o _ kypothesi both men and women equally
of the use of Prakrit for some characters since « ^ the drama was an
used Piakrit in conversation, and, while it is quite liuemg
TRANSLATION AND NOTES
i97
-I. 5 , 3
3. ‘We choose that of Savitr* (RV., V, 82, 1-3) and ‘0 god, Savitr, this
day’ (RV., V, 82, 4-6), are the strophe and antistrophe (of the Vaisvadeva
hymn ’) and are perfect in form as belonging to the one day ceremonial. 2 Much
indeed is done on this day that is forbidden and (the Vaisvadeva) 3 is the
atonement. Now atonement is rest, and so at the end (of the sacrifice) the
sacuficcrs rest on the atonement of the one day (the Vaisvadeva) as their rest.
He rests who knows this, and they also rest for whom the Ilotr priest who
knows this recites this Vaisvadeva. Then comes the Savitr hymn, ‘ Of Savitr,
the god, this great and desirable thing* (RV., IV, 53). Great 4 is the end.
This day is the end. So the verse fits this day. Then comes the Dyava-PrthivI
hymn, ‘Which is the elder, which the younger* (RV., I, 185), in which (the
verses) end alike. 5 This day is one on which (the sacrificcrs) end alike. So
the hymn fits the day. Then comes the Rbhu hymn, ‘ Born not for steeds
nor reins, worthy of praise* (RV., IV, 36). With regard to the words, ‘The
chariot of three wheels,* the hymn is possessed of three (/rival), and what is
possessed of three 6 is the end. This day is the end. So the hymn fits the day.
The hymn, ‘Of this benignant, greyhaired, priest’(RV., I, 164), addressed to
established fact it could remain popular long after it had ceased to be intelligible, the
popularity of a literary form ex initio unread is very strange. People in England would not
go to Italian opera (which by the by is certainly understood by fifty per cent, of the spectators;,
but for the fact that there was once and still is a popular diama in England.
Of couise it cannot be contended—nor is it so claimed—that Sanskrit was ever the vernacular
of the lower classes. What we have to conceive is rather a parallel series of languages
diverging from vernaculars older than the Vedic of the earliest hymns, each current among
certain portions of the people, but in their earlier stages intelligible to all. The Greek and
English dialects give a fair paiallcl, in both cases ending in a common form of educated
and literary speech. Cf. Jacobi, Z.D.M. C., XLVIII, 407 sq.
1 Cf. Safikhayana Aranyaka, II, 18, which diffcis in detail as usual. Tins section refcis
to the evening Soma pressing, when the Vaisvadeva and Agnimaruta Sastras are recited, see
Weber, Ind. Stud., X, 35S , 354. n. 3; HBBelmg. S. B. XXVI, 325, 361 (Vamvadeva), 369
(Agnimaruta) ; Caland and Henry, V'Agnistoma, pp. 354 S< 1 *
2 The prakrti is here the Vi&vajit, and the mfdaprakrti the Agmsfoma, as usual.
3 Cf. I, 2, i. Sayana selects the two tristichs as the immediate point of reference.
4 Because greatness is the tie plus ultra of all things (Sayana). .
5 udarka is equal to ant a in the one case and to uttarakdla eva bhnvi phalam in the other,
according to Sayana. The sacrificcrs obtain brahman, he adds, but this is hardly meant.
Most of the verses end alike in this and the following cases. Cf. for the word, AUareya
Brahmana, V, i, 3; 12. ......
• This is not obvious. Sayana refers it to the case where two wheels are inadequate and
a third is found necessary. This wheel, as before the dhnh, is the end, I, 5, 2. Zimmer
(Altindisehes Leben, pp. viii, ix) points out that tricakra in the Saiphitas is merely an epithet
of the cars of the Alvins where its sense is mythological and lie therefore denies the existence
of three-wheeled cars in the Vedic period, but cf. Weber, Perl Sitz. } 1898, p. 564, n. 1.
19 #
AITAREYA ARANYAKA
I, 5. 3-
the All-gods, is multiform. 7 This day is multiform. So ‘he hymn fits the day
(Of what he recites) the end* is, ‘Forming the waters, the buffalo hath lowed
RV I l64 40 - The hymn, ‘May powers auspicious come to,us on every
side’’ (RV., I, 89), addressed to the All-gods, is one containing an insertion
and is perfect in form as belonging .0 the one day ceremonial. Much indeed
i, done on this day that is forbidden and (the hymn with^ the insertion ) »
the amnernent. Now atonement is rest, and so at the end (o the sacrifice)
the sacrificers rest on the atonement of the one day (insertion) as their res .
h! I I knows this, and they also rest for whom the Holy priest who
knows this recites the hymn with the insertion. The verses, o aisv naia, w
strengthens law, our praise ’ (RV., Ill, a, 1 sq.), are the strophe of the Agmmaruta
6astra. Praise is the end. This day is the end So the hymn fits the d.j.
The hymn, ‘The Maruts, rushing onward, with gleaming lances (R ., , 5 o),
addressed o the Maruts, is one in which (the verses) end alike. This day ,s
ofe in liS (the sacrifices) end alike. So the hymn fits this day He recite ,
before the next hymn, the verse, ‘To Jatavedas let us pour the Soma (RV , I
, .^dressed to Jatavedas. The Jatavedas verse is welfare and wins welfare.
So' he' makes this into welfare. The hymn, ‘ To Jatavedas, who deserves our
• ’ /rv T 04^ 10 addressed to Jatavedas, is one in which (the verses) ci
this day. 11
Atohryphcn des Kgvcda, p. 137), See.
: t, z&xssgJg.
first Aran) aka does of course treat t * n ®^ lationa less ’ close i y associated with the actual
W hile the second Areata diverge 1 ^ of karma an d, 7 M„« would be to oppose
It”) the rtto, of *JL «ndy*»»a in Sat,hern’s view, see his commentary
- rr X&&.
xtxxvili, x^r.h“r 3 ohhe feinkhayana Arasyaka, and kausttaki Upnnisad, IV, a.
-II. 1.»
TRANSLATION AND NOTES
199
ARANYAKA II
Adiiyaya 1.
This is the path; this 1 is the sacrifice; this is brahman ; this is truth.
Therefore let no man diverge 2 from it; let no man transgress it. tor they
did not -transgress it; of old, those that did transgress it were overcome. A Rsi
1 Sayana, following, as throughout this part of his commentary, Safikara (cf. Sankara on
Taittirlya Upanisad, X, 12, translated by S. Sitarama, Opan,shads, V, 112-122), discusses the
relation of the karmakdnda and the Upanisad. Ills conclusion is that it is that of tidhana
and sadhya, the sacrifices serving to purify the mind through the destruction of evil and the
production of a desire for knowledge. He quotes and rejects the views: (1) that knowledge
is unnecessary, it being sufficient to give up all works, good or evil, and to perform the various
regular and occasional sacrifices, and to exhaust what one has begun by enjoying it, so that
at death freedom is attained. He points out that it is not possible to abandon good and
evil, such acts being endless, and that the sacrifices performed must bear fruits and the actions of
previous births must produce many other biiths. (2) Others held that a un.on of knowledge
and sacrifice is the cause of freedom. Hut knowledge is directly contradictory to sacrifice, since
the latter involves the conception of the self as active, whereas the former recognises that he
self is nirvikara. (3) Others hold that sacrifice is the ladder which beginning with the
simplest and ending with the most complicated sacrificial rites lends
the cause of freedom. Sayana points out life is too short for this. (4) Others think t
karmakdnda is used in a subsidiary manner, just as in catching cranes one throws curd on
their heads and it melting blinds them, so one should sacrifice. The reply is that till,
surplusage: one should catch one's crane straight off. The stoiy is reminiscent of putting salt
on the tail of a bird. (5) The use of saciifice is to exhaust desire through the enjoyment of the
desires produced by such acts, but clearly, it is replied, desire is not so quenched Sayana
also explains at length the visaya, prayojana, adhikdrin, prdmd.tya,und prameya of the system
which he attributes to the Upanisad. Cf. Dcussen, Philosophic der Upamshads , pp. 57 «1 !
E T PI). 61 so. ‘ This ’ means both what is just past and what is to come, and so Sayana refers
the slot karma to Aranyaka I, and etad brahma to Aranyaka II and III. The latter alone
a Sayana thus discriminates: the divergence is due to mere larincss, the transgression to
interest in other matters, ploughing or indust, y, or such forms of devotion as relic worship, &c.
For pra+Vmad, cf. Taittirlya Upanisad, II, 5 ; J, II, a; Ka(haka Upanisad, II, 6, which
support my emendation pramaltam in Sankhayana Aranyaka, XII, 29.
» The verse is, of course, absurdly construed. It is impossible on any theory to make much
sense of it. As taken in the translation, the idea is that three peoples were ruined, the others
settled round Agni, in the sense that with Agni as their helper one people lias been prosperous,
the others not. Compare the view of the datapaths ltrahmana, T, 4, 1, 10-1 > t !>t ri0 C0UI ' T
is civilised until Agni burns over it; Eggeling, S.H.E., XII, xl. sq.; Macrlonell, Sanshnt
Literature, pp. 214, 215. The last two verses of the stanra of course are hopeless, save ns
indicating vaguely the connexion between Agni, the Sun, and Vayu. lhe Atharvaveda, X, , 3,
has a different version ; see \\ hitney, Translation, p. 596.
200
A1TAREYA ARANYAKA
II, i, i-
says (RV., VIII, ioi, 14), ‘ Three peoples transgressed. Others settled round the
sun. The great’one stands in the middle of the worlds. The blowing one enters
the dawns.’ In the verse, ‘Three peoples transgressed,’ the three peoples which
transgressed are the Vayases, 4 the Vangavagadhas, and the Cerapfults. In the
1 S'lynna an<l Anandatirtha agree in taking this as referiing to the fates which 111 another
life befell the three ,.copies who transgressed. The peoples are lirahmanas, Ksatriyas, Vaityas,
and Madras, and only one set was saved. The others suffer a narakajanma (cf. for this idea
Hopkins, J.K.A.S„ 1906. PP- 58 i sq.), as birds, &c. Only they differ as to the meaning of
thewords' vaySutsi vangduagadhH c era pi.idah. Sayana renders them as birds, trees
rrHih), plants (avnnti manusyadin and grdhyante 'bhihmhyante), and snakes (nrafada.,
sa,Mh). Anandaflitha prefe.s I’itacas, Kaksases (vaiiga is from va,n,jit,warn and gamayantt,
and avagadha from gydhu abhikaitksdydm), and Asmas. We arc justified therefore in holding
that there was no trustworthy tradition, and it is therefore possible to consider whether
Max Muller’s suggestion that the words are perhaps old ethnic names is correct. In Us favour
it may be noted that Sayana and Anandatirtha compel ns to assume that the Aranyaka. acceps
the fullest form of the doctrine of transmigration as a punishment (e. g. Kausitaki Upamsad, 1 ),
which is a comparatively late view, and which 1 do not think is found 1.1 this Upamsad. If
they are ethnic names, then layamsi gives us a people like the Matsyas, Ajas, &c., in whose
names we may, ,f we like, see totemisn, *. The Vaugdvagadhdh are a composite tnfac or group
oftril.es like the Kuru-Pancalas, whose name reminds us of the later Vanga (.known to Malia-
bhasva (Weber, lad. Stud, XIII, 3S6) and to Mahahhaiata, Dhannasfltras, &c. 111 conjunction
with Aiiga), as part of what is now Bengal. The Ccrafaddh are a third tube, whose name
points to g the later Ceras of Southern India. It is of course possible (cf. Rhys Davids, Buddhist
India, p. 32) to argue that these verses show a later date and a wider geographical know¬
ledge than is compatible with the early pre-Buddhistic date here attributed to the Aranya-a.
But in this respect it may be observed that Rhys Davids (cf. Bulilcr, S. Ii, £., II. xxxv sq.;
Ind. Ant., XXIII, a 4 6-a 4 #i Weber, ibid., XXX, 2 7 Ji Z.D.M.G., XI.1X, 479 presses unduly
the argument from the Buddhist texts. There is in addition to tne grave doubts as to the age
of the Buddhist texts the possibility that these texts show only the regions where Buddhism
had penetrated and that there were Brahminical countries beyond these limits (cf. Buhlcr,
Ind. Ant., XXIII, 245 sq.; Wintemitz, Gesch. dcr indisch. I.itt., 1 , =54 sq.; Maulrafatha, I,p. xv).
It may lie questioned whether Buddhism eaily gained a direct hold on much of Southern India ;
at least there is no evidence that it ever did. Besides the question arises whether the Cerapadas
must have been settled in the South at this date. It should be noted that the text says they
were dcstioyed, and this may refer to a disaster to the old tiibe, a remnant of which wandered
south and later appear as the Ceras, who are known in the south to Asoka and to Katyayana,
Weber, 1 . c., p. 371 ; Bhandarkar, History of Deccan, p. 143.
The version of Savana takes ccrafaddh as ca irafdddh. This seems very unlikely, because
a single ca with the second of three connected words is not elsewhere found m thmAraiiyaka.
and is nowhere common. (For examples, cf. RV., I. 77 , 2 (Oldenberg S.B. A. XLVI, Id.)
and Delbiuck, Altindische Syntax, p. 475 -) 11 1 lhlnk > m " ch m0 ‘^ llk " ly tkat
of defeated tribes should not appear in the precise forms here found elsewhere than that names
of plants and beasts should so disappear. At any rate they must all three be plants and
* Mere animal names prove little as to totemism, which is not demonstrated for any Aryan
stock, cf. Famuli, Cults of the Greek States, IV, 116, S56; Macdoncll, I cd. Myth p 153;
llopkin-, r.A. O.S., 1894, p. cliv; Keith,/. R.A. S„ 1907, PP- 9’9 sq-; Buhlcr, Ind. Stud., Ill, 48.
-II, I, 2
TRANSLATION AND NOTES
201
verse, 4 Others settled round the sun,’ B these people are settled round Agni here,
as the sun. In the verse, 4 The great one stands in the middle of the worlds/
that great one in the middle of the worlds means this sun. In the verse, 4 1 he
blowing one enters the dawns/ the meaning is the purifying air enters the quarters.®
2 . People 1 say, 4 Hymn, hymn.’ 2 The hymn is indeed the eaith. 1 I'or from
it all that exists springs. It praises Agni. Food are its eighty verses, 3 for
by food one obtains all. The hymn is the sky. For (birds) fly along the
sky, and along the sky men drive. It praises Vilyu. Food are its eighty
veises, for by food one obtains all. The hymn is also yonder heaven. For by
animals or names of tribes. Monier-Williama’ Dht. takes vanga as plants, avagadha and icrapada
as names of peoples, which is quite impossible. Dr. Scheftelowitz in his forthcoming Zur
Stammbildung in den inJogermanisi hen .Sprat hen (which he has been so good as to show me
in MS.) considers that vanga is formed from van by the suffix ga (when g—gn)> He compares
madgu (not for 'nnazg, but from \/mad+gu), khadga, phalgu, svaigd, vaiga, phaligd, tunga ,
Shiga, drbhaga , uiig, vanig, sphigl , ddga (not = IG. ozguo), & c. llut even if this is the case
the oiigin of the word throws no light on its being used as a tribal name, nor do I feel sure of
the equation vanga — tree. Possibly Va ngd-Jl/agadhdh may be read, cf. my Sdnkhdyana A rany aka,
p. 46, n. 4; Baudhayana Dharma Sfitra, I, 2, 13 and 14.
The citation of the Rgvedic verse in full is of course natural when an explanation is being
given. So verses are cited and explained in full at II, 1, 6 (RV., I, 164, 31); II, 1, 8
(RV., I, 164, 38); 11 , 5 , 1 (RV., IV, 27, 1); Ill, i, 6 (RV., X, 114,4); HI, 2, 3 (RV., I,
115, 1). In the last case the verse is cited cntiic to indicate the sense desired to be under¬
stood. So also verses are cited in full in the .'sank hay ana Aranyaka, VII, 15, 18, 20; VIII,
4, 6; IX, 1; XII, 8, 35.
6 Anandatlitha, here and thioughout, interprets in a Vaisnava sense, arkam is Visnu, Aditya
is Visnu, and tasthau is npasani iakre. To Sayana, arkam is Agni ahavaniya,
6 Sayana justifies this by prCuyadidiiah tattatkannani vihitdh salyo * nudhdnavaikalyant
haranti.
1 Sayana explains, following the MTmamsa, III, 4 ; IV, 1 ; III, 3, that the purpose of
Aranyaka, II, 1-3, is to enable men to attain concentration of thought by meditating on things
connected with the sacrifice. There are five principles in such meditation. (1) The meditation
falls to the lot not of the yajamdna but of the rtvij. (2) The meditation must be on the
pratlkas of the hymns, as deities like earth, &c., and not vice versa. (3) If the dhyana is
pi escribed for a certain thing only in one Sakha, it can nevertheless be taken over by another
Sakha, e. g. by the Kausltakins. (4) It is not obligatory in every case to go through all the
forms of meditation which ate prescribed in connexion with any part of the rite. It is sufficient
to make the choice desired. (5) Nor is it necessary to adopt the meditation along with the
sacrifice as an essential part. It is a matter of choice.
The last rule shows the manner in which the Brahmins avoided the open rejection of
sacrifice and yet justified their own speculations as a practical substitute for sacrifice.
2 That is, not knowing its secret reference. Sayana follows the Aranyaka in deriving
ukthatfi from ut-tidhati. Anandatlrtha, of course, explains the whole by the doctiine that
Visnu is omnipresent and so all things can be identified with him and through him with one
another. Cf. Brhadaranyaka Upanisad, V, 13, 1 (where utthapayali is the derivation of uktha ) ;
KausTtaki Upanisad, III, 3.
3 The three sets of eighty tristichs, in gayatii, In hall, and uwth, \, 2, 3 ; 4; 5.
AITAREYA ARANYAKA
II, i,
202
it, gift all that exists springs. It praises the sun. Food are its eighty ™,
for by food one obtains all. So much as regards the gods Now as rega .
Z self The hymn is man. He is great and is Prajilpat,. hnn kno
that he is the hymn. 4 The hymn is his mouth, as in the case of the earth.
It nraises speech. Food are its eighty verses, for by food one obtains all. The
I .mn i the no trils, as in the ease of the sky. It praises breath. Food are
, eighty verses, for by food one obtains all. The bend of the nose as it
;;.Let The 7 - of the brilliant one. The hymn is the forehead, as in the
case of the hLen. It praises the eye. Food are its eighty verses, for by foo
one obtains all. The eighty verses are food both with reference C f J d>
and with reference to the self, for by food all these beings breathe , by foo
he cCe- this world and by food that world. Therefore the ei^ity verses
are food both with reference to the gods and to the se . ie 0
feeder are the earth, for all that exists spiings from it. Whatever go ,
SSL?-—- i.
So earth is both food and feeder. He >» becomes feeder and food. He
nothing that he eats not, or that eats him not.
. Sayana point, out that this contract, the Mima,“*■ ~ Zba^,\bThZIn 'vatana-
but solves the contradiction by saying t \ iti uh'trakdrdndm tfirfimah.
cites the Jabala Upanisad, It, talama* iWW . Thi/refers to
sandhi)) {lambandhah K J ) s ‘i uhidhi of brahman. Anandatirtha takes iva
brahman ; so Adilya, who is bradhna, is here an ufad>h ot liat^ ^ , . UI> 2> 6 .
x 'V^“i!r^ r u■*?/>-■ "• —
sammiam is noteworthy ; sec Delbnick, Vtrgl. Syntax, 111 , 247, 4 ■
■ By giving food to retainers and bjrsacn "^espec ive ^ doc(rlne of transm i grat ion. But
• Sayana and Anandatirtha ta - ^ [hc heilTen sends, e . B . rain, not persons
this is baldly necessary. The eaith j having enjoyed heaven after death
Who are born again, or as Sayana says who ha g J J Cf .
return again to earth. It is -ot proved tha^such an idea ^ ^ ^ g For the u5e of
II, i, i, n. 4 ; 3 > n - 5 ; 3 » 7 ’ ‘ 5 ’ ’xLVl’aBartholomae, Iran. Gnmdr I, 54 , 7 °)
prerte (for the form, cf. Oldenberg, S. B. Th f 0 f the pluti is that laid
- ^,Vf Sgyapa has referent, to I, J a*
downinPanim, VIII, 2,107, . I doubt, however, that it is intended as the
” This is very obscure. There 1 ^ ^ ^ donb(er and the doubt, And I
expression of a vague pantheism. . E himsc]f with the hymn and also with
become", as Max Muller says, subject and object in one.
-II, i> 3
TRANSLATION AND NOTES
203
3 . Then comes 1 the origin of seed. The seed of PrajSpati are the gods.’
The seed of the gods is rain. The seed of rain is herbs. The seed of herbs
is food. The seed of food is seed. The seed of seed is creatures. The seed
of creatures is the heait.' The seed of the heart is the mind. 4 The seed of
the mind is speech. The seed of speech is action.' The act done is this
Anandatirtha interprets it that Visnu consumes all worlds, and all beings enjoy him, which
is the same idea attached to the name of Visiiu. Sayana contrasts the ufiisaka and the
anuMsaka and explains the matter slightly differently in the last sentence as meaning that
other men do not enjoy him (jW va-yasmSe ca katanat). lie reconciles this with the fact
that he is ddyah because that refeis to watmabhutasawabhogyajdtarfipatvam. 'lhis explanation
is not probable, but undoubtedly the construction of the last words contains a serious difficulty
as yad cannot coirespond to adyuh. The fact perhaps is that yad is used for formal corre¬
spondence with the previous yad though it is not quite parallel in construction. It must be
taken literally as an accusative of point in which—‘ or in so much as they do not consume
him.’ For the metaphor cf. Jaiminiya Upanisad Brahmana, HI, 2 : anadyamdnoyadadantam atli ;
Taittiriya Upanisad, II, 2 : adyaie 'tti ca bhutani ; lit, 7, 9, &c.; Sal a path a Brahmana, X, 6, 2 ;
XII, 9, 1 ; MaitrayanI Samhita, I, io, 13; KausTtaki Brahmana, XI, 3; A./.P., XX, 446,
and the Puuisa Siikta. Another possible explanation, however, is suggested by Jaiminiya
Upanisad Brahmana, I, 5, 3 : sd (satyam as devata) ha tasya nek yad enam apasedhet , ‘ She is
not able to drive him away,’ where yad is a conjunction. So here the exact sense may l>c,
i H e cannot help eating them and their eating him tasya being used to introduce the dependent
clause Cf II, 1, 5, n. 5. No doubt originally yad was a iclative, but the pronominal quality
is ‘clearly minimal in such cases. The opt. in such a case is one of consequence or characteristic,
cf brahmdnam kiuvTla yo pa(yct, ITT, 2, 3, n. 3 - So I would explain Ramayana, III, 19, 7 -
hi palydmy aham loke yah kurydn mama vipHyam , which Speijer (Vcdtschc wtd Sansknt-
Syntax , § 271) explains (see § 191, 4) as merely indefinite. But the sense is slightly different
from a mere indefinite. So Bihadaranyaka Upanisad, IV, 3, 23: nd id tdd dvitiyam asti
tdto % nydd vihhaktam ydt pdlyct ; ibid., 24-30, &c. .
1 bayana says this section is intended to explain the greatness of purusa, mentioned m II, r, 2.
Anandatirtha, on II, 1, 2, much more correctly says: vidyiwtaratvan na pnrvakhatuianuya
same at ih \ uttaratrdpy clad anusamdheyam [ Cf. rischcl, J edtsche Stud ten, I, 88 sq.
' a Sayana says that the element of sattva is represented in the gods, of rajas in men, and
of tamos in animals, &c., and this explains the high position here given to the gods. This
doctrine is of couise later, appearing first most clearly in the Svetasvatara Upanisad, see
Deussen, Philosophic der Upanishads , pp. 226 sq.; E.T., pp. 250 sq.; Car be ( Samkhyatattva-
kaumudt, p. 592) has conclusively, I think, dispersed the assumption countenanced by Weber
{Ind. Stud., IX, 11), Muir (Texts, V, 309), and Whitney (Translation ofAtharvavcda, p. 601)
that Atharvaveda, X, 8,43 refers to the gunas, see Lanman, ibid., p. 1045.
8 Because the jlvdtman is here, says Sayana. Cf. Deussen, op. cit , p. 259; E.T., p. 287.
4 Anandatirtha distinguishes hr day a and manas as being samkalpdtmakam antahkaranam
and vikalpatmakam respectively. Sayana’s explanation is much more probable that manas
denotes the knowing part of the heart, a frequent early use of the word, cf. Deussen, op. cit.,
pp. 243 sq.; E.T., pp. 270 sq. , . . .,
8 Sayana renders speech as the Veda, and action as sacrifice. Anandatirtha evidently
takes it as'equal to adritam kriya va. He also (unlike Sayana) construes karmakytam as
one word, karmaninnitam. Rajendralala prints in the text karmakrtam against the commentary.
Sayana of course explains krtam as done in a former birth, but this again is an unnecessary intio-
204
AITAREYA AR ANY AKA
II, i, 3 -
man, the abode of brahman. He consists of food, 6 and because he consists
of food, he consists of gold. He becomes golden 7 in yonder world, he is
seen as golden for all moitals, who knows this.
4 . Brahman 1 entered into that man by the tips of his feel. Because brahman
entered that man by the tips of his feet, so men call them the tips of the feet
(prapadyata-prapade), but in the case of other animals hoofs and claws. Then
he crept higher up, and they became the thighs. Then he said, ‘Swallow 2 widely/
and that became the stomach. r Ihen he said, ‘Make it wide for me, and that
became the chest. The Sarkaiaksyas 3 meditate on the stomach as brahman , the
Arunis on the heart. These two are indeed brahman. But he crept upwards
still, and arrived at the head. Because he arrived at the head (airaya/a) then
it became the head (liras). So the head is the head. These delights settled
in the head, sight, heating, mind, speech, breath. Delights settle on him who
duct i 0 n of the transmigration theory, see II, i, i, n. 4 i 2 , n. y, mul Anandatirtha docs not accept
it. The parage only means that action is the man; the man is what he does; a perfectly
plausible view. for the relation of speech and action see Janmniya Upanisad Biahmana, 1 , 33 . 4 5
II 2 8* III 32, 9; Mahariamyana Upanisad, IV', 7; Oertcl, J.A. 0 .. S., XVf, 23).
’ «’ Anandatlitha lenders w as bhayavan and ini may alt as ichtinurupamkhapurnah , and
hinmmayah as bdhvanandavilakuinauikhapurnah. Sayana quotes Taitlniya Upanisad, II, 1,
I : >a vJ c\a pu>wo annatauimayah. He explains that as man is composed of food, so he
is cold in the shape of the egg of Biahman. Keally the thing is a mere play on words,
hor the fonn ht ratify a an ay ah, cf. Bloomfield, P. A. 0. S , April, 1893, p. xxxv ; A.J X V IT,
41S- Waehemngcl, A/tnidiuhe Grammatik , I, 279, 280; Macdonell, I'cdic Grammar , p. 58.
7 Anandatiitha explains: N<h ayanam jaitan kai majam rupam utsrjya mjdnandaikai iipako
bhavati Sayana says he appears as golden as the sun lor the benefit of all creatures. Keally it means,
he anneals (dadrle passive, cf. Delhi lick, Allindische Syntax , pp 26 * sip) to all ercatu.es, no doubt
originally as the sun. The passage is like all this part of the Aianyaka, II, 1-3, pantheistic. In
Satapatha Brahmai.a, X, 1, 4,9. the Agnicit is promised birth in the othei world as h t ran may ah,
rendered bv Sa\ana hiianyasamannvaniah , see Eggeling, .S’. />. A’., XL 11 I, 295, 11. 2.
1 Sivaua explains that this chapter shows prana , the n/ad/n of Brahman, entering the
subtle*body.' II is entry into the gross body is seen on 11 , 2. lie continues TaitthiyaUpanisad,
II 6 I - M.utrayaniya Upanisad, 11 . For prapadn Lanman in Whitney, 7 ramlation op Atharvavuia,
t j \\ 1 suggests toe as the meaning, but the dual icmlcis that impossible here, and I believe in all
the passages cited at p. xcviu tlie sense ‘ front pait of the foot ’ as opposed to • heel is eonect.
I Makc a large hole, sa>s Sayana. Max Mullet’s ‘grasp - is a slip. The lorn, is overlooked
in the Did. and in Whitney's Roots, <SrY. _
3 Sdrkarakyah is rcndeicd siikynadrpaya/t by Anandatntha, who, however, calls the
Arunavah Rms. lie explains udaram as locative in sense, as docs Sayana, tacitly. 1 he
SirkaUiKsyns aie a subdivision of the llaridravlyns according to the Caraiiavyuha and are
mentioned in the Mahabhasya, IV, l, 74 i 75 - Max Muller points out that neither in Chandogya
Upanisad V n, if, 17 nor in iaat.apatha llrahmana, X, 6, 1, do these views appear at least
m terms.* Arunayah appears also in JaimmJya Upanisad llrahmana, II 5, wrongly amended
by Oertcl to Anmcyah, against the MSS. brahma may he meant, but the ncut. is more likely.
Cf. Webet, Ind. Stud., XVIII, .40; v.Schroedcr, Ind. Lit., p. 9 >, 1. That the heart \hrdaya)
is brahman was the view of Vidagdha Sakalya, sec Yajiiavalkya’s exposition m U r hadaranyaka
Upanisad, IV, 1,7. See also Chandogya Upanisad, 111 , 12, 4; VIII, 3, 3; Lnd. Stud., 11 , 177.
knows thus why the head is the head. They strove together, 4 saying, ‘ I am
the hymn, I am the hymn/ They said, ‘ Come, let us leave this body, then
that one of us at whose departure the body falls, will be the hymn/ Speech
went foith, yet (the body) remained, speechless, eating and drinking. Sight
went forth, yet (the body) remained, sightless, eating and drinking. Hearing went
forth, yet (the body) remained, without healing, eating and drinking. Mind
went forth, yet (the body) remained, blinking as it were, 5 eating and drinking.
Breath went forth, when breath went out, (the body) fell. It was decayed.
(Because men) said it had decayed, it became the body. Therefore is the body
the body. Who knows this, his enemy, the evil one, who hates him decays,
the enemy, the evil one, who hates him is defeated. They strove together,
saying, ‘ I am the hymn, I am the hymn/ They said, ‘ Come, let us again
enter this body; then that one of us, on whose entrance the body rises, will
be the hymn/ Speech entered, (the bod}) lay still. Sight entered, (the body)
lay still. Hearing entered, (the body) lay still. Mind entered, (the body) lay
still. Breath entered, (the body) arose, and (breath) became the hymn. There¬
fore breath only is the hymn. Let men know that breath is the hymn. The
gods 0 said to bicath, ‘Thou art the hjmn, thou art all this, we are thine, thou
art oms/ A Rsi says (RV., VIII, 92, 32), ‘Thou art ours, we are thine/
4 Theie are similar passages in Bihadaranyaka Upanbad, VI, 2; Chandogya Upanisad,
V, 1 ; Kausltaki Upanisad, 11 ,12-14 > HR 2 '» Prasiia Upanisad, U, r. The comparative antiquity
of the versions must be open to doubt. But this version certainly seems simpler and more original
than those of the Bi hadaranyaka, Chandogya, or Kausltaki Upanisads, which seem to embellish the
theme with lurthcr details. The account in the Piasna Upanisad is simple, but as that Upanisad
is on other grounds late, that may be explained as merely a reference to a well-known theme,
and indicates the danger of arguments from comparative simplicity. For Zumta with subj , cf.
Delbriiek, Altuidisihc Syntax, pp. 23, 43; Aufieeht, Attareya Btdhmana , p. 430.
* The masculine, mllita, is explained by Sayan a as refciring to dehah understood. It is
probable that the idea in the mind of the wiitcr throughout was puntw as the subject; hence
the masculines as long as prana lemains in the iarfra. V mil is Biahmana style fust. Cf.
Bihadaianyaka Upanisad, I, 4, 11 and 12 (2, 22 and 3 in the Madhyandina text; wheie brahma
is followed by sa. On the other hand m Brhadaranyaka, IV, 3, 22, the Kanva text, after a
series of masculines, produces ananvdgatam punycna, and Sankara explains: rupaparatvdn
napumsakalmgam. The Madhyandina version (as m Weber and Bohtlingk) has the masc.,
but as Max Muller (S'.B.E., XV, 16y) points out, Pvivcdaganga had ananvdgatam , as he
sa y$: ananvdgatam id rupavi)ayo napurmahanirdc(ah . There arc also difficulties in the
genders in Sveta^vatara Upanisad, Ill, 7, -.ee Max Muller, .S'. B. E., XV, 245, n. 4. In
Sankhayana Aranyaka, Vll, 22, kdrmuupi and kdmaedri, according to one MS., agree with
brahma. Such uses arc not rare in Latin and Greek, e. g. txkvov ; l ’erg/. Syntax: , I IT, 244.
For iti 3 r/i, cf. Aitareya Biahmana, VII, 22, 2, against Bohtlingk, Saihs. Ber , 1890, p. 170.
® The gods aie those presiding over the parts of the body, see II, 1,5, n. 3. For Prana
as brahma , cf. Kausltaki Upanisad, IT, 1 ; 2; Chandogya Upanisad, IV, 10, 5; Taittirlya
Upanisad, III, 3, 1; Jaiminlya Upanisad Brahman:?, I, 33, 2. It was held by Udanka Saulbayana
(Brhadaranyaka Upanisad, TV, 1, 2) and is refuted, ibid., V, 13, 1; Oertel, J. A. 0 . S\ f XVI, 230.
206
AITAREYA ARANYAKA
ii, i, r>-
5 . The gods carried him forward.* Being carried forward he was stretched
out. (Because men say) he has been carried forward, the morning came into being.
(Because men say) he has gone to rest, the evening came into being. Day is
breathing forth, 2 night is breathing down. Speech is fire, 3 sight yonder sun,
mind the moon, hearing the quarters, this is the union* of those sent forth.
These deities are such in the body, but they openly appear among the deities;
this is the meaning. This indeed said Hiranyadant Vaida who knew
this; ‘ Whatever they give me not, 0 I own not myself. I know the union
of those sent foith in the body which they enter. This it is.’ To him who
> Sayana explains that this section treats of p,ina under various forms. Anandatlrtha
as usual equates prana and Visnu. The section is composed of bad etymo.ogies. the lirst
alludes to pro. -v ni (pia-aitayanta).
a For the meanings of prana and apana see Dcusscn, Philosophic dcr Upamshads, pi. 249-
2 -i ; e.T., pp. 276-279. The oldest view is that they mean expiration and inspiration
respectively, whence apdna comes to refer to the wind of digestion. Cf. I, 3> 7 5 4, 1 \ Jh 3> 3*
3 This idea originates with the Purasa Sukta, RV., X, 90, 13; bce Deussen, sememe
Einhitung , p. 157, and later it develops into a regular system of gods who correspond to and
guard the several psychic faculties. Cf. Deussen, Philosophic der Upam shads, p. 241; K
267. It is developed most in II, 4, 1 5 2, where Agni, &c„ become speech, &c., and enter
man, while here they are merely considered as the scveial parts of the body. Cf. also I, 3. 31
S.uikhayana Aranyaka, X and XI ; Lanman, Hindu Pantheism , p. 18.
* The idea seems cleaily to be that these four are gathered together in the body, and
exist openly as deities, as Havana says. But prahitam is very difficult, and the whole seems
an explanation of what was even then obscure. Cf. the varying versions of pfirnam apravarti ,
amrtam satyena chan mini , &c., cited in Deussen, op. cit, p. 20; E. 1., p. 20, n. 3*
6 This authouty occurs also in Aitareya Ihahmana, III, 6. Is his name a lefercnce 0
gold stoppings in his teeth? They were known to the XII Tables <B.c. 45°'0^ to very early
Egypt. Yam is read by Rajcndralala and in the Anandakama edition and also by Sayana.
But it seems obvious that it stands for yan written before m carelessly as anusvara , cf.
Max Muller, Aland llymm, p. lx; II, 3. 3. n. 2 ; III, 1, 4, n. 3 J Macdonell, Vcdic dammar,
p. 62: Wackeinagel, Alhndischc Grammatik , I, 333- To Sayana yam presents no difficulty
as he merely supplies padartham ah hid am. The woid dadyuh is difficult, because the pluial
is unexpected after Tie if that is a thiid person, when the sense would be ‘nobody owns what
the deities give not to me’. This is rather awkward but not impossible. The lendenng of II,
, 2 suggested in n. 10 there would give in this parage (though yan would still remain
propeily a pronoun), ‘ He owns nothing that they will not give me also,’ which by an easy
process of development would slide over into the sense, «lie cannot help them giving me (it),
showing the origin of such a developed construction as that in II, 1, 2. 'I his comes to an
assertion of the fact that all that the cosmic punisa has (he must be the subject of ne),
that has man. It is simpler to neglect the commentators and take Tie as first person, thus
asserting the intimate union of man and the deities. In this use yad is used with consecutive
force; cf. the Mantra use of yad as final with sul.j. or opt. (Delbruck, Altindische Syntax
pp. 321, 341), and the classical use (Speyer, Sanskrit Syntax, § 466). The absence of such
a use in’the Brahmanas (cf. Speijer, Vcdische mid Sanskrit-Syntax, § 279 e) is improbable.
He as a third person belongs to a type which occurs in all Brahmanas, and is not a meie
imitation of Mantia forms (as held by Aufrecht, A it any a Brahmana, p. 429, where see other
examples), see Whitney, Sanskrit Grammar, § 613. The form prahitam presents great
-II, i, 6
TRANSLATION AND NOTES
207
knows this all creatures unconstrained pay homage. That is sattya (truth).
For sat is breath, ti* is food,yam is yonder sun. That is threefold. Threefold
as it were is the eye, white, dark, and the pupil. 7 Even though he speaks
falsely, 8 yet speaks he tiuth who thus knows why truth is sattya.
6 . Speech is his rope, names the knots. 1 So by his speech as rope, and by
names as knots, all this is bound. For all this is names, and by his speech
he names everything. Men a bound with ropes carry him who knows this. His
hairs are the usnih , his skin the gdyatri , his flesh the tristubh , his sinews the
anustubh , his bones the jagaii, his marrow the pahkti , his breath 8 the brliatt.
lie is covered with the metres. Since he is covered with the metres, therefore
they call them metres (coverings). Thus the metres cover him from illhap 4 in
difficulty. To take it as Vedic for prahitanam , as Sayana docs, is to introduce a very rare *
form (cf. Whitney, l.c., p. 114) into the text: on the other hand the word prahit has no parallel
(save conceivably in form {Ind. Stud., Ill, 225) in prahiioh sarnyojone in the Arseya Brahmana, if
we may take that as dual form gen. and not as in Monier* Williams’ Diet, as a gen. of pi ahitu) at any
rate in sense. Whitney {Roots, if c. f p. 205) gives -hit as a form from f hi. I think that prahit should
probably be taken as the ‘impeller', i.e. the deities cause the organs to work, cf. II, 4, r, and 2.
6 The i of ti is to enable it to be pronounced (Sayana). Chandogya Upanisad, VIII, 3,
5, gives a different version, from sat 1- ti+yam, as the binding of the immoital and the
mortal (// being the dual of ti). Cf. Deussen cited in n. 4 above. Taittirlya Upanisad, II, 6,
derives sat-tyam from sat ‘manifest*, and tyat ‘ not-manifest \ Bfhadaranyaka Upanisad, V,
5, 1, gives sa 4- / (so Sankara (as here), but Kanva text, ti) + am when sa and am are «* true,
and t ( ti) - untiue (for t occurs in a nr (a and mrtyn\). Kausltaki Upanisad, I, 6, gives
sat (what is other than the gods and the senses) + tyam (the gods and the senses).
7 Cf. Jaiminlya Brahmana, I, 254 {kantnika) ; &atapatha Brahmana, XII, 8, 2, 26 ; A.J. P.,
XVII, 400; elsewheie purusa is the third member, Jaiminlya Upanisad Brahmana, I, 26, 1; 34,
1 and Ocrtel’s note.
9 This doctrine undoubtedly shows the moral disadvantages of the doctrine of salvation by
knowledge, and it is the piecursor of the later immunity from moral censure of the jivanmukta.
Cf. Kausltaki Upanisad, III, 1 ; Sadananda, Vedantasara, 235 : ittbhaiubhayor auddsfnyam ,
and Jacob’s note in his Translation ; Levi, La Doctnne du Sacrifice , pp. 164-167. In asya the
genitive'is presumably possessive, cf. Delhi ilek, Altindische Syntax, p. 153; Franke, Bezz. Beitr .,
XVI, 112; Speijer, Vedischc und Sanskrit-Syntax, §§ 69, 92, n.; Whitney, Sanskrit Grammar ,
§ 296 b. Compare evarn me sutam with iti nah irutih (Introd., p. 57); J. A. O. S ., XXV,
116, 117. For the position, cf. Z. D. M. G., LXII, 129.
1 Sayana explains the metaphor from a rope for tying up cattle. Anandatlrtha explains
as usual by identifying all with Visnu. ‘ llis’ refers to prana of course.
a Like oxen who carry mcn.^
3 prdnah here refers to the air in the strict sense, and has not the wider sense of prana
(Sayana); perhaps it -ghrdna, as in II, 1, 7, and often; cf. my Sdhkhdyana Aranyaka , p. 21.
* This must be the sense. Sayana, however, appears to render it ‘whatever evil he desires
to do, the metres keep him from contact with it *. The connexion of f chad and chandas is very
doubtful; see I, 1, 3, n. 6 ; I.eumann, Et. Wait., p. 103.
“ Sec also RY\, IV, 2, 3 and ir : martam ; VI, 47, 16: manusydm ; Oldenberg, S. li. E.,
XLVI, 319 ; Pischel, Vedischc Studien , I, 44; Bartholomae, Studien , I, 48.
208
AITAREYA ARANYAKA
II, i, < 5 -
whatcver quarter he desires who knows thus why metres are called metres.
A Rsi says (RV., I, 164, 13), ‘I saw the guardian,’ for he is a guardian, for he
guards all this. ‘Never tiring,’ for he never rests. ‘Coming and going on
his ways,’ 5 for he comes and goes on his ways. ‘ Illuminating 8 the principal
and intermediate,’ for he illuminates these quarters only, the principal and
intermediate. ‘He moves up and down in the worlds,’ for he moves up and
down in the worlds. Then there is the verse 7 (RV., I, 55 , 8), ‘Covered 8 like
caves by the makers.’ For all this is covered by breath. This ether is supported
by breath as brhaCt, and one should know that, even as this ether is covered by
breath as brhatp so all things including ants 9 arc covered by breath as brhafi.
7 . Now come the powers of this person. By his speech are created earth
and fire. On the earth plants grow; fire ripens them. ‘ Take this, take this,’
thus saying do these two, earth and fire, serve their parent, speech. As far as
the earth extends, as far as fire extends, so far extends his world, and as long
as the world of earth and fire decays not, so long does his world decay not
who knows thus the power of speech. By breath 1 the sky and the air are
created. People follow the sky, and hear along the sky, and the air bears
» The veins, says Sayana. He explains that prana is the guardian by refeiring to Ivausitaki
Upanisad, III/ 2 : y,lvarf^iy)asmih that Ire f ratio vasati tdvad ayur . This passage of the
Kgvcd'a later saved ns the authoiity for the activity oiprana even in suwpfi, Pia^a Upanisad,
IV, 3; Deussen, Pht/owphie der Upanishads , p. 268; K. T., p. 297. Jaiminlya Upanisad
1 tr."ih man a, 111, 37, takes the prana Ji and the sun’s rays as meant.
<• The four quartcis and the four inteimediate quarters, SE., SVV., NE., and NW. For
the number of the quarters, at first four, later, ten, cf. Hopkins,/. A. 0 . S. } XVI, 2R3. Prana ,
Sayana explains, is internally what Aditya is externally, see Pra&na Upanisad, I, 5 ; HI, 8 :
adityo ha vai bdhyah ptdna udayati . In the original and in Jaiminiya Upanisad, 1. c., vaste
means ‘wears'. - .
7 Not RV., I, 55, 81 (Max Muller following Rajendralala), nor I, 56, 8 (AnandiUrama series).
« AnandatTrtha and Sayana both cite and explain, quite differently, the whole verse, but
they agree in taking the caves as holes for concealing wealth. Cf. 1 , 3 > U »• 4 -
u AnandatTrtha renders, ‘ beginning with ants.’
1 In the nose, i. e. the power of smell (Sayana). The use of the masc. srjau with a raasc.
and a neut. and of sts/dh below do not entirely agree with the rules of coneoid later accepted.
Delhiuck (Altindische Syntax , p. 88) gives only one doubtful example (RV., I, 8,10) and Speijcr
{ Vcdische und San shit-Syntax, § 101) thinks that in classical Sanskrit with names of things the
neuter is a more common predicate if the genders differ and one is neuter. This is laid
down in a Varttika (not in the K^ika Vrtti, it appears) on Panim, T, 2, 72, which runs:
tyadaditah (ese pumnapwmakato lingavaiandni \ sA ca Devadattai ca tau I tac ca Devadattai
ca } ajnadatid ca tdni \ tac ca Devadattai ca U 1 So the neuter appears in Mahabharata, III,
58, 10; VI, 6, 26; Ramayana, VI, 62, 37. If only persons are concerned the masc. is regular,
c. g. Mahabharata, XVII, i, 29: PandavdS ca mahdtmdno Dranpadi ca yaSasvim \ krtopavdsdh
Kamavya pmyayuh prdhmukhds tatah \\ Raghuvamsa, III, 23: tathd nrpah sd ca sutena
Mdgadhi nanandatus tadsadriena tatsamau , &c. That this is old is indicated by the rule m
Homeric Gieek, thus formulated by Monro (Homeric Grammar a , p. 157), ‘ Wheic an adjective
-II, i, 7
TRANSLATION AND NOTES
209
pure scent. 2 Thus do sky and air serve their parent, breath. As far as the
sky extends, as far as air extends, so far extends his woild, and as long as
the world of sky and air decays not, so long does his world decay not who
knows thus the power of breath. By his eye are created the heaven and the
sun. Heaven gives him rain and proper food, the sun causes his light to shine.
Thus do heaven and sun serve their parent, the eye. As far as the heaven
extends, as far as the sun extends, so far extends his world, and as long as
the world of heaven and sun decaj'S not, so long does his world decay not
who knows thus the power of the eye. By his ear were created the quarters
and the moon. From the quarters they come unto him, from the quarters
he hears, the moon produces for him the bright and the dark halves for good
deeds. 3 Thus the quarters and the moon 4 serve their parent, the ear. As
refers to more than one noun, it follows the most prominent: or (if this is at all doubtful)
the masc. is used of persons, the neut. of things : c. g., //. ii, 136 .—
al 8 i irov -fypikTfpai r a\ox<n nal vrjma rkteva
fyxr' ivl fJLfydpots irortSkyfitvai,
because the wives are chiefly thought of, but Od. xiii, 434 :—
8 k pur fiauos aAAo ncutuv x ir ^ ya )
fiajya\ka fivirowvTa.
The neut. plur. is especially used of sheep and cattle. II. xi, 244 :—
itpwQ' bcardv fiovs 8 u>itev f tnura 8 k vitkarrj,
aTyas &pov Kai Ins . 1
The first example shows that a fem. can prevail over a neut. in the case of persons, the
second that in regard to things the neut. prevails over the masc., the third that in regaid to
things the neut. may be used of masc. and fern, animals. Here antariksam is a deity and so
naturally the masc. prevails, cf. Manu, VIII, 86, where hr day ant is personified. In Latin the
rule is (Allen and Greenough, Latin Grammar, p. 173), ‘generally, a predicative adjective will
be masculine, if nouns of different genders mean Jiving beings ; neuter, if things without life : ’
. as T.ivy ii, 40 uxor delude ac liberi amplexi , but Livy v, 4 labor voluptasque sodetate quadam
inter se natuiali sunt iumta. Even if masc. nouns and fem. occur, the neut. can be used if one
of the subjects is a thing, e. g., Livy xliv, 24 natura inimiia sunt libera civitas et rex ,
or even if two fem. nouns repiesent things, e. g. Cicero, de Fin. iii, 11 stultitia et temeritas
et iniustitia sunt fugienda. The basis of discrimination, therefore, is rather between living
cicatures, especially persons, and things (which include sometimes the animals).
The use of the dual and plural of the verb is regular, cf. Delbruck, pp. 83 sq.; Speijer,
l.c., though as in Greek and Latin and Anglo-Saxon the nearest subject may determine the
verb, as is usual in the Brhaddevata. Cf. ibid., VII, 74, for a set of mixed genders with a
neut. plur.; VIII, 47, for a masc, plur. with a masc. sing., a fem. sing., and a masc. dual, which
ollow. Cf. Delbruck, Vcrgl Syntax , III, 244-247, which this supplements.
2 Sayana refers to llrhadaranyaka Upanisad, I, 3, and Chandogya Upanisad, I, 2, for the
reasons, interference by Asuras, for the existence of bad smells; cf. Farnell, Evolution of Religion^
pp. 99 sq. Anandatlrtha takes ‘ him ’ throughout as meaning Visnu.
3 Probably it refers to sacrificial acts.
* Sayana admits the apparent inconsistency of this and II, 4, 1 where the moon is derived
rom the mind, but explains it away that the creation here is merely an imaginary one for,
P
KEITH
210
AITAREYA AR AY YAK A
II, i, 7"
fUr as the quarters extend, as far as the moon extends, so far extends his world,
and as long as the world of the quarters and the moon decays not, so long
does his world decay not who knows thus the power of the ear. By his mind
were created the waters and Varuna. The waters yield to him faith for good
deeds and Varuna preserves his offspring by his law. Thus the waters and
Varuna seive their parent, mind. As far as the waters extend, as far as Varuna
extends, so far extends his woild, and as long as the world of the waters and
Varuna decays not, so long does his world decay not who knows thus the
power of mind.
8 . Was it water 1 ? Was it water? This woild was water. This was the
loot, that the shoot. This the father, those the sons. Whatever there is of
the son’s, that is the fathei’s; whatever of the father’s, that is the sons. So
it is said. Malndasa Aitaieya 2 who knew this said, ‘1 know myself as reaching
to the gods, and the gods as reaching to me.' 3 For hence arc they gifted, hence
are they supported. This is the hiding-place, 4 eye, car, mind, speech, and
breath. They call it the hiding-place of brahman. lie who knows this thtows
down the enemy, the evil one, who hates him. The enemy, the evil one, who
hates him is defeated, lie is the life, the breath, being, 6 and not-bcing. The
gods adored him as being, and so became great. So in sleep a man breathes
bhur bhuh. The demons adored him as not-bcing, and so were overthrown.®
lie becomes gieat by himself who knows this. The enemy, the evil one, who
pin poses of woiship, zl yathilvacanam as opposed to a yathdvadu creation. Such inconsistencies
me not -scry impoitant, but this small point adds to the evidence against II, 1 - 3 . mid II, 4- >,
being by one hand, boi Varum, cf Levi, La Doctrine du Sacrifice, pp 132 sq.
1 Khunda 7 treats of pttru\a as the efficient cause, tin-. Khanda ol lum as the material cause.
Ap is to be considered as an expression of the live elements according to Sayana, an unnecessary
,dea. The pluti indicates a question. The cause and effect are mutually identified. Ananda-
tiitha identifies them 1,1 Vis.m. The Garbha Upanisad, I, traces the five elements 1,1 the human
bodv, but the idea is not necessarily contained here _
2 This mention is enough to prove that Malndasa did not write the Aranyaka. But■
is quite probable that he was the redactor of the Urahmana, m its ioim of forty chapters lhc
sa>ing here may no doubt be legnrded as one of his Upanisads m the sense of secret teachings.
Cf. Imiud , p 16. I 01 the foim, cf Leuinann, GurupujaLaumudt , p. 42.
3 Rn, end 1. alula's commcntaiy is wrongly printed. Veda is an eiior for re da, and omad is
iesolvcd wiongly. The end of the sentence explains tile dependence of deities on men for
devotion.
4 It is called giri, because prana is swallowed up and hidden by the other senses. Cf.
the duct 1 me that the senses enter in sleep into the prana. The prana forms thus the basis of
the scii'-cs. Probably the idea of the Aranvaha is something like this, and the tianslation
‘ mountain’ misleading, l'or itah, cf. Levi, La Doihtnc du Sacrifice, p. 38, n. l.
6 V* v .vuse the presence of prana secures the jtvdtman (Sayana).
0 Sa>anri solves the tliftieulty of the evil effects ..f abhuti by discriminating between the
desire of ab/itlit lor oneself, as sliowm in the nun ol the demons, and for one s foe.
-II, 2, I
TRANSLATION AN1) NOTES
21 I
hates him, is overcome. He is death and immortality. A Rsi sa}s (R.V., I, 164,
38), ‘Down and up he goes, grasped 7 by food,’ for this up-breathing restrained
by down-breath mg does not go forth. ‘The immortal dwells with the moital,'
for through him all this dwells together. For these bodies aic mortal, the deity
immortal. ‘These two even go in different directions, they incieasc the one,
but not the other,’ for they increase the bodies, but the deity is immortal. He
who knows this becomes immoital in yonder world and is seen as immortal by
all beings.*
Adiiy.ua 2.
He who shines approached this woild 1 m the shape of man. For he is the
breath. So he approached it For he who shines is the bieath. For a hundred
years he approached it. Therefore a hundred are the ycais of the life of man.
7 Anandalnlha renders svadhaya l>y Yisnu. Sajnna takes it moie piopeily as referring
to digestion, 'the end of tlie verse means, aeeoidmg to Sayana, that nun nounsh the body
by foot! and drink, but not the pi ana AnandatTitha renders, 'at death they see the bodies
deserted by Vav u.* The epithet r akranta can only be justified by the fact that one of the two
is immortal, and on the principle chatnno gachanti. bor moie or less analogous cases, cl.
usdsa, a ham ^r>e 1 hriiok, A/tindtuhe Syntax, p. 102), and ksapdh, RV., I, 70, 7, as interpreted
by Oldeuberg, .S’. />. XbVI, 70. O11 the same that) innydya Govinda on Sankh.uana Srauta
Sutra, X\ II, 8, 10, explains why the Piauga Saslia in the Mahavrata according to that school is
called tamadeva’s though less than a hall ol it is by him (hncdl.uuler, p. 33, n 1) ; Weber {hid.
Stud, X 111 , 113) quotes dvadaUiu mas an 1 mm Taittmya Snmlula, VII, 5, 2, t; lvathaka
Samhita, XXX 111 , 1 ; J’aueavmisa Brdhmnna, l\ r , 1, 2 ; stSmau dviidaiau, Kathaka, XXXIII, 3,
and simdai cases from Satapatha Bialimana, IV, 5, 7, 2; XI, 6, 3, 5; XIV, 6 , 9, 3; XU,
3, 2, 2; Pnficavimsa Brabmaua, VI, 2, 5 (tf. hid. Sind., IX, 18) Cnuand is explained as
having diverse inactions, the breath moving the bodily senses, the body supporting the
pi dnemh lyas. I tyanta is leferied to the fact that on death the body remains on the ground, while
pnina seeks another woild. Cf Olden berg, Kt/igion dn Ceda, pp. 374 sq., Pisvlul, lWis*he
Studun , 11 , 2 >1; Bohtlingk, Sat/is. her., 1893, p. 9 2 ; llillebiandt, Ved Myth , 1 , 33O, n. 1 , II, S.
8 Sayana explains ‘immortal * as united with IIir.myagaiblia, Anandallrtha s;i)s ‘emanci¬
pated ’. But that this Aranyaka knows emancipation, instead oi mimoitality, as the highest
end is not even probable. Padrle ( 11 , 1, 5) and menc (Ill, 1, 1) are both cleaih picsent
passives in sense. The oiiginal sense of the perfect was not distinguished lrom the present in
point of time but denotes a state, cf. Giles, Comp. Phil., § 549, Monro, JIonian Grammar*,
pp. 31, 32; Delbruck, Synt. Porn //., II, 192 sq. ; />;,.<;/ Syntax, II, 211 sq. ; Alltndiuhe
Syntax , p 297 ; Whitney, Sanskrit Grammar, § 823 'I he oldest sense is quite frequent m the
Kgvedn. In cases like hlhhaya (I, 3, 4) and dadhaia (I, 5, 2) the naturally inttusive foim
of the perfect is fuithcr strengthened.
1 This khanda shows that the names of the sects of the Kgveda can be deduced from
frauds actions. Anandatlrtha explains the section as proving that Visim is superior to all
the goels. He takes abhyai c at as ‘lie entered into’, biahman and the other gods, lie justifies
his theoiy by quoting the Vac Sukta, KY., X, 125, ns proving that Vac, i.e. Kama, is supeiioi
to the gods, and she of course is inferior to Yisiiu
The sun and prana are as usual identified, the one being the adhiduvatam , live other the
adhyatman leprcsenlalion. The former attracts the vision, the latter impels the body.
1 * 2
A1TAREYA ARANYAKA
Because he approached him for one hundred years, therefore they are the ^atarcins.
Therefore they call him who is ( pratia) the Satarcins. He placed himself in
the middle of all that is. Because he placed himself in the middle of all that
is, therefore they are the Madhyamas. Therefore they call him who is {prana)
the Madhyamas. As up-breathing he is the swallower, as down-breathing
delight. Because as up-breathing he is the swallower, as down-breathing delight,
therefore he is Grtsamada. Therefore they call him who is {prana) Grtsamada.
All whatsoever was his friend. Because all whatsoever was his friend, therefore
he is Visvamilra. Therefore they call him who is {prana) Visvamitra. The
gods spake to him, ‘Let him be dear to all of us.’ Because the gods spake
to him, ‘ Let him be dear to all of us,’ therefore he is Vamadeva. Therefore
they call him who is {prana) Vamadeva. He protected all this from evil.
Because he protected all this from evil, therefore they are,the Atris. Therefore
they call him who is {prana) the Atris.
2 . He also is a bearer of offspring. Offspring is vaja, 1 and he supports
offspring. Because he supports offspring, therefore he is Bharadvaja. Therefore
they call him who is ( prana) Bharadvaja. The gods spake to him, ‘Let him
be the richest 2 of us all.’ Because the gods spake to him, ‘Let him be the
richest of us all/ therefore he is Vasistha. Therefore they call him who is
{prana) Vasistha. lie went foith 3 to all this whatsoever. Because he went
forth to all this whatsoever, therefore a they are the Pragathas. Iherefore they
call him who is {prana) the Pragathas. He purified all this whatsoever. Because
he purified all this whatsoever, then they are the Pavamanls. 4 Therefore they
call him who is (prana) the Pavamanls. He said, ‘Let me be eveiything,
small and great.' They became the Ksudrasuktas and Mahasiiktas. 5 Therefore
3 Really Max Muller points out, the name refers to their composing about ioo verses
each. Thev are the seers of RV., I. The Madhyamas are the seers of books II-IX, Grtsamada
of IT, Visvilmitra of HI, Vamadeva of IV, the Atris of V. For the rest see Khaiida 2. The
Madhyamas appear in Kausitaki Brahmana, XII, 3; ASvalayana G r hya Sutra,_ III, 4,
Sankhayana Grhya Sutra, IV, 10, 3; Brhaddcvata, III, 116 (Madhyamah); Sarvanukramam,
Introd., II, 10, &c. For the plur., A tray ah, cf. Oldenberg, Z.IX M G. ; XLII, 226 n. 1.
1 Vajah is taken as either the body from the Jvaj in the sense of going, or as food by Sayana
3 Sayana translates ‘ causing to dwell by his entry into us’, and Anandatirtha has best of
dwellers ’. ’ The ordinary sense seems preferable. Cf. II, 2, 4, n. 5. _
’ This seems to be the sense, and it is so taken by Sayana. Anandatirtha takes it either
as ‘ he obtained ’ or ‘ he sang'. Sayana says the verses are called Pragathas and also the poets
Piobably the poets, of Book VIII, are meant. Bharadvaja and Vasina correspond to Books VI
and VII respectively. The same lists appear in AUalajana Grhya Sutra, III, 4, 2, and
Ssankhayana Gfhya Sutra, IV, 10, 3. . , m
* Presumably the poet, of book IX are so described. Cf. Arseya lirahmana (ed. Burnell,,
p. 41; VcdischiSludim, III, 99. In Aivalayana favamanas and in Safrkhayana pavarnimas occur
1 The poets of Book X are referred to. Perhaps also the hymns were called hudrasuklah
ns Max Muller suggests, but this is not certain. The last ksudrasuktdh no doubt implies
-II, 2, 2
TRANSLATION AND NOTES
213
they are the Ksudrasuktas. Therefore they call him who is (prana) the
K§udrasuktas. (He said), ‘Ye have said what is well said.* These became
a hymn. 6 Therefore there is a hymn. Therefore men call him who is (prana)
hymn. lie is a verse, for he went to 7 all beings. Because he went to all
these beings, therefore he is a verse. Therefore they call him who is (prana)
a verse. He is also a half-verse, for he went to all these places. 8 Because he
went to all these places, therefore he is a half-verse. Therefore they call him
who is (prana) a half-verse. He is a quarter-verse,® for he has entered all these
beings. Because he has entered all these beings, he is, a quarter-verse. Therefore
they call him who is (prana) a quarter-verse. He is a syllable, for he pours
forth gifts to all these beings and because none can pour forth 10 gifts beyond
him. Because he pours forth gifts for all these beings, and because none can
pour forth gifts beyond him, therefore he is a syllable. Therefore they call
him who is (prana) a syllable. Therefore one should know that all these verses,
all these Vedas, all sounds 11 are one word, prdna t and that prana is all the verses. 12
mahdsukldh. See besides A£valayana and £ankhayana, Bfhaddevata, III, 116; Sarvanukramani,
Introd., II, io, with Macdonell’s note.
* The poet is also called Sukta, says Sayana, but there is no authority for this.
7 The construction is obscure, but the rendering ‘he went ’ seems best. Thedat. is natural, cf.
Speijer, Vedisthe mid Sanskrit-Syntax, § 44; Whitney, P. A. O. S. t April, 1892, p. clxiv, Sanskrit
Grammar , § 286 b. Anandatlrtha renders ‘he went’. Sayana’s version is svapraveienapujitam
akarot t taking bhutebhyah as sarvabhutartham defiant, and Max Muller renders, ‘ he did honour to.*
lie also adds that the poet is called Rc as well as the Mantra. Cf. Geldner, Vedische Studien , III, 95.
8 Ardha is taken as ‘ place’ (cf. ordo) by both Anandatlrtha and Sayana, and is probably so
intended, as Max Muller takes it.
9 Sayana renders ‘word’, but this is less likely. He adds that it means also ‘quarter-
verse’. For the intrans. pddi —which (as apddi) is recognized by Panini—cf. Delbniek, AUin -
dischc Syntax , p. 266; Whitney, 1. c., § 845 ; Speijer, 1. c., § 170. In Jaiminiya Upanisad Brahmana,
III, 9, 9, ax'tici seems transitive, but see Oertel’s note. The use of the aor. here is hard to
distinguish from that of the imperfect, as with abkiprdgat above. But in these cases it is possible
that the aor. has a sense almost present, a natural derivation from the true aorist sense of the
immediate past (cf. Monro, Homeric Grammar -, pp. 66, 67; Giles, Comp. Phil ., § 553 (iii) ;
Whitney, Sanskrit Grammar, § 930, who points out that it is especially frequent in the
MaitrayanI Satphita). It is also possible that the imperfect sense may be old (despite Whitney,
§ 929 a), for it is found in the Mantra literature. In the case of abhipragdd there is the further
possibility that after all it means ‘he sang of all this’ or ‘he sang towards all this’
\abhipragayata occurs in the RV.), and is an impel feet from \fg< 7 , for gdti occurs in the
Kausltaki Brahmana and the Mahabharata (cf. Whitney, § 855, and St. Petersburg Diet., s. v.),
or even from */gd, go. I do not therefore think these forms are signs of late date.
10 ‘ Without him ’ is Max Muller’s rendering. That of the text is supported by Anandatlrtha,
the other version by Sayana. Cf. Delbriick, Altindische Syntax , p. 441.
11 Sayana takes ghosdh as the aspirated sonants, jh, gh , bh, tfh, dh, as in £gvcda Prati&akhya,
714; Siddhantakaumudi (ed. Taranatha), p. 14; Max Muller, Pgveda Pratiidkhya , p. cclxi.
It can hardly here, however, have this limited sense. Cf. Chandogya Upanisad, IT, 22, 5; all
vowels are ghosavant.
15 Oldenbcrg (Z. D. M. G, } XLII, 199-247) has shown conclusively that few if any of the
214
A1TAREYA ARANYAKA
n- 2, 3 -
3 . Indra 1 sat down beside Visvamitra who was about to recite the hvmns
of this day. He saying, ‘This is food,’ recited the thousand brhails . Thus
he went to India’s dear home. Indra said to him, ‘Seer, thou hast come to
my dear home. Do thou, seer, repeat a second 2 hymn.’ He saying, ‘This
is food,’ iccited the thousand hr hat! verses. Thus he went to Indra s dear home.
India said to him, ‘Seer, thou hast come to my dear home. Do thou, seer,
repeat a third hymn.’ He saying, ‘ This is food, recited the thousand byhati
vcises. Thus he went to India’s dear home. Indra said to him, ‘Seer, thou
hast come to my dear home. I give thee a boon.’ He said, ‘ Let me know thee.
Indra said, ‘I am breath, thou, seer, art breath, all cieatures are breath, he that
shines is breath. In this form I pervade all the quaiters. This my food is my
friend, my support. 3 This is the food of Vis\amitra. 4 I am he that shines.’
Thus said he. 6
4 . This is produced as a thousand hr ha in} The consonants* are the body,
hymns of the Rgveda go hack to then nominal composers when these composers art the heads
of the great families, hut that they weie written by inemhcis ot the family. I he only possible
exceptions are Ynsistba and Yis\Fun lira under Sudas (p. 236). Jt is possible that here
(p. 226, 11. l) a recollection of the facts is seen in that book \ is ascribed to the At 1 is, while
the others to mdi\ldunls, Grtsnmada, Yiivamitra, but more piobably the plural is used
because it gives the proper play of woids with atrdyata This is not, howevei, a sign of
late date, iur it seems likely that in RY., X, iSi, the author held the same view ns he attubules
to Yasistha the rathantani (YIl. 32, 22; 23) and to Rharadvaja the hr hat (\ 1 , 46, l ; 2), later
attributed to £nm\u R.irhaspatya ^Oldcnherg, pp. 225, 227, n. 1).
1 Say ana explains that this K hand a shows the natuic of the aati \ as being India s food. The
foim upiiHt'Ctsasiida is wrong and can easily he coriected, but it is as old as Sankara.
The Jaimimya Upanisad Rrahmnna, 111 , 3, 7, has upamsautda.
a The collet lion of verses is regaided as three ahtis ot tiistichs, in gay at > 1 , brhatl , and
uunh lespcctivd). hor them, see Y, 2, 3-5 and notes.
3 Anandatn lha explains dakanam as dak^abhd^e. sthita JnaJi patih yatyah dakuna
mitravtltsanatvaddatemam iti napumsahapt ayogah. Sayana refers the use to abhtvrddhihetutvdi,
citing Phatupatha, XYI, 7. This sense must be somewhat as 111 the text.
4 AnandatTitha explains I'atsvdmiit am as Ramaydbhimanyamdnabfftathahasnikhyam
aunam Viivamitrena satjipdditatvad Vaiivamtttam tty my ate. Sayana has. Vnrdmitrena
.(amsa/ttikdh’ sampaditatrdd tdam Vaiivdmitt am.
5 In Sankha)ana Aianyaka, 1 , 6, there occurs a dialogue between Indra and Yisvamitia.
It seems to show clear signs of a later origin, though it verbally reproduces some of this
dialogue. It is much more philosophical. The Jaimmiya version, 1 . c., is very much altered,
but all have clearly a common source, and use the narrative perfect (cf. Introd., p. 67). The
threefold boon may be compared with the story of Naciketas (Kathaka Upanisad).
1 '11ns Khanda gives the correspondence of the various aksaras of the 1000 brhatl hymn,
which is got by the addition of the verses of the whole Niskcvalya Sastra, to paits of the
body oi puma (Savana). Anandaththa explains it as an identification of the various deities who
preside over the sounds, &c. The number 36,000 is merely theoretical; Eggeling {S. B. E. t
XLI 11 , m) counted about 37,200, and though the number could be reduced in various wajs, it
is not worth while.
3 What aie calkd b> Pamni hal ^Sayana'. The Kaumara school adopt the term vyaitjann
-II, 3 > i
TRANSLATION AND NOTES
215
the vowels 3 the soul, the sibilants 4 the breath. Knowing this he became
Vasistha. 8 Thence took he the name. Indra proclaimed this to Visvamitra,
Indra proclaimed this to Bharadvaja, so Indra is in sacrifices invoked by him
as a friend. 8 This is produced as a thousand brhatls. Of this produced as
a thousand brhatls there are thirty-six thousand syllables. So many thousands
arc the days of a hundred years. They make up the nights by the consonants,
the days by the vowels. 7 This is produced as a thousand brhatls. After this
being produced as a thousand brhatls he who knows this becomes full of
knowledge, 8 of the gods, of brahman , of the immortal, and goes to the gods.
What I am, 9 he is; what he is, I am. A Rsi says (RV., I, 115, 1), ‘ The sun
is the self of all that goes or stands.’ Let one consider this.
Adhyaya 3.
He who knows himself as the fivefold hymn 1 fiom whence all this springs,
he is wise. Earth, air, ether, water, light, these form the self, the fivefold hymn.
From him all arises, into him all resolves. He who knows this is a refuge
for kadlm , ns Ho the Surasvata. The tcim corresponds with the use of the Kgvcda Fratisukhyn,
see Max Muller’s edit., pp. mi sq., and with the Siauta .Sulins, St. /'itetsburg J>ut , s. v.
3 Say ana takes this as in TI, 2, 2, n. 11, as aspirated sonants. Tins can haidly he accepted.
Alma is taken by him as madhyaiai ham. The vowels must somewhere be alluded to, and
phoui can he ^ waia.
4 Anandatirtha and Say an a both render fauTui/j. The Kaum.iia school also take this
term. In the Kgvcda Fratisakhya it includes anussuh a t vt saiga, jthrdmul'iya, and it pa dh -
mdnlya ; in the other FratKakhyas it refers to ia^a\ahdh.
6 Sayana hcic ascribes the name to his causing to dwell, and his eovenng, cf. II, 2, 2, n. 2.
Anandatirtha prefers ‘ best of dwellers’.
0 Sayana refers this to the Subrahmanya rite of the Soma saciifice, where India is called,
India d gacha , hariva a gat ha (Sadwmsa Jhahmnna, I, 1, 12; l.nttiriya Aranyaka, J, 12,
3, &c.\
7 The Kaumaia school thus defines svaidh, Katantra, I, 1, Add ho vaniauimdmndyah 1
tatra latiuda'duiau aval ah ^ Sayana). Sec Max Muller, op (.it , p x.
8 S.uana appears to take the first part of the sentence as independent, and as dcsciibing
prdnadevah. For devatd apyeti , cf. Brhadarniqaka Upanisad, l\, 1, 2; Aitareya Brahmana,
IV, 24, 5. No doubt the acc. is mainly governed by the verb, but the ptep. force of apt is too
much ignored in Spcijtr, Vcdtsihc und Saitski it-Synta.x , §§ S7, 88.
9 This no doubt refers to the identity ot the sun and the self, one of the oldest forms of
Brahminical monism. Sayana illustrates the doctnne by a quotation from the commentary on
the Brahma Sutras, Til, 3. Sun-worship is a very early and widespread form of religion ;
cf. Farnell, Cults of Greek States , TV, 143 , Lvans, Journal of Hellenic Studies , 1901, pp. 108 sq.;
Manucci, Stoiia do Mogor ^trans. by Iivine), Til, 3, for its leal importance in Indra.
1 Anandatirtha explains that there arc three aims and a pftrvahhdga and an uttarabhdga.
These conespond to the five forms of Visnu, Narlvana, Yasiidcva, Samkarsana, Frad>umna.
Aniruddha, who represent earth, ether, air, light, and water respectively.
216 AITAREYA ARANYAKA II, 3, i-
for his friends. To him 2 who knows food and feeder a feeder 8 is born, and
food is his. Food is water and earth, for of them are foods compounded. Light
and air are the feeder, for by them 4 he eats food. Ether is the bowl, for in
the elher is all poured. lie uho knows this becomes the refuge (bowl) of his
friends. To him who knows food and feeder a feeder is born, and food is
his. Plants and trees are food, animals the feeder, for animals eat plants
and trees. Of animals, those who have teeth above and below and are formed
like men, 5 are feeders, the rest food. They overcome therefore the other animals,
for the feeder is over his food. He becomes over his friends who knows this. 0
2 . He who knows more and more clearly the self obtains fuller being. 1 There
are plants and trees and animals, and he knows the self more and more clearly
(in them). For in plants and tiees sap only is seen, in animals consciousness.
In animals the self becomes more and more clear, because in them sap also
is seen, while thought is not seen in others. 2 The self is more and more clear
7 Tasmin may refer to the uktha as Sayana and Max Muller take it. Or it may be merely
a precursor of as min , in accordance with the usual preference of Sanskrit for the order sa yah.
3 i. e. a son able to cat. The second asya must, T think, refer to the father, not the son.
The change of reference is too abrupt to be probable, and cither version is good sense.
Sayana takes it as referring to the son. For the form a-jayate , cf. Jaiminlya Upanisad
Brahmana, I, 27, 6.
4 They aid digestion.
5 Zimmer (.Allindischcs Lehcn , pp. 74-76) shows the identity of the contrast between
uhhayadant and other animals, which is found in the Samhitas, with the old Latin contrast of
ambidens (in Festus not «= btdens) and hfupwbovT- in Aristotle. That, however, uhhayadant
originally included the first class of sicrificial animals with man, as he holds (p. 76), appears
doubtful. In this passage the resemblance to man is made explicit, and this is scarcely so
likely if man were natuially one of the uhhayadant class. Either anti vtdharn or the
indeclihable anuvidham (as in III, 2, 3) is grammatically possible, but the corruption to
anuvidham would be much easier than to anti vidhftm . Ann vidhdh is also possible. I idha occurs
several times, infra , IT, 3, 4; 5. Cf. vidhdm annvidhtyatc , Maitiayanl Samhita, III, 2, 4; 10.
* In adhiva caranti the acc. is governed by adhi, a use found in Mantra and Brahmana
alike (Speijer, Vedische und Sa nskrit-Syn tax , §§ 87, 88; Atharvaveda, XIX, 49, 2: ad hi
vitvdny aruhad gabhird ; RV., VIII, 68,15 b : adhi tidhan navam rat ham ; Vajasaneyi Samhita,
VI, 2 : adhi tvd sthdsyati , &c.). I do not, however, think it can well be construed with the
gen., so I think the gen. sam&ndtiam is a partitive one, ‘of his fiiends he, &c. lor similar
cases of the partitive gen., cf. I, 2, 3, n. 6, and Ilarivamia, IT, 79» I3 > where Hopkins, f.A. 0 . S.,
XXII, 152,11. 1, takes the gen. as local. Delbriick (Alttndische Syntax, p.441) is, I think,
wrong in holding that adhi rarely has the accusative. 1 he root sthd, e.g., would not naturally
take an acc. without the aid of a preposition. Cf. II, 2, 4, n. 8.
1 This is the most philosophical part of the whole Aranyaka and is a determined effort
to explain the different stages of conscious life. It will be observed that the distinctive marks
of man are all elements which make his consciousness into an ordered system and they imply
self-consciousness, as opposed to the meie consciousness of animals, in the form of their
receptivity of external stimuli. The theoiy of the soul in Aristotle, De Amina , II, 4 sip, is worth
comparing. For the form dvistardm, cf. I, 4, 1, n. 11; Bohtlingk, Sachs. Ber., 1893, p. n.
1 Max Mullet renders, 1 but in others thought is not seen,’ the apparent meaning being that
-II, 3 , 3
TRANSLATION AND NOTES
217
in man. For he is most endowed with intelligence, he says what he has known,
he sees what he has known, he knows to-morrow, he knows the world and
what is not the world. By the mortal he desires the immortal, being thus endowed.
As for the others, animals, hunger and thirst comprise their power of knowledge.
They say not what they have known, they see not what they have known. They
know not to-morrow, they know not the world and what is not the world. They
go so far, for their experiences are according to the measure of their intelligence. 3
3 . This man is the sea, 1 he is above all the world. Whatever he reaches,
he desires to be beyond it. 2 If he gains the sky world, he desires to be beyond
it. If he were to gain yonder world, he would desire to be beyond it. Fivefold
is this man. 8 What is hot in him is fire; the apertures are the ether; blood,
mucus, and seed are water; the body is earth; the breath is air. Fivefold is
the air, 4 up-breathing, down-breathing, back-breathing, out-breathing, on-breathing.
some animated beings have not thought. What must be meant is that others, i.e. plants and
trees, have no intelligence, and so Sayana and Anandatlrtha construe it. Itara frequently means,
like aAAor and alius, others, not as opposed to a part of a species, but as another species;
A./.P., VII, 101. Stones have only sattd, says Sayana, i.e. are only objective, not also
subjective.
3 Sayana takes the last sentence as meaning they arc born according to their knowledge
in a former birth. This, however, assumes the transmigration theory, which is not certainly
known in this Aranyaka. The better meaning seems to be that taken above, which is more
suited in point of fact to the context, for the idea of former birth is nowise necessary or in
point. Sayana cites Brhadaranyaka Upanisad, IV, 4, 2 and 7, but this Upanisad is earlier.
The word yathaprajiiam docs not occur in Jacob’s Concordance. Kausltaki Upanisad, I, 2, has
yathdvidyam of transmigration. Sec also L^vi, La Doctrine du Sacrifice , pp. 96 sq.
1 The sea is typical of all unsatisfied desiics. Sayana cites Taittiriya Brahmana, If, 2, 6:
kdntatn samudram aviveiety aha f sanmdta iva hi kdrnah I naiva hi kdmasydnto ’sti tta samu-
drasya I The same idea appears over and again in the Greek Anthology, cf. Butcher, Greek
Geniu r, pp. 266 sq. For the separation of the prefix and verb, cf. Introd., p. 57, and examples
from the Aitareya Brahmana in Liebich, Pdnini, p. 24, and from Bjhadaranyaka, p. 28.
8 Ettam in R and in Sayana must stand for m in place of an assimilated //, as in II, 1, 5, n. 6.
For ati-t/man, cf. Jaiminlya Brahmana, I, 42 ( J. A. O. S., XV, 234).
3 Ci. II, 3, 1, 11. 1. Anandatlrtha here repeats the identifications with the different forms of
Visnu.
4 The five pranas frequently occur. No intelligible explanation of them all is possible.
Prana and apdna , once originally the same, were first divided as expiration and inspiration,
then as breath, and the wind of digestion, cf. II, 4, 1 and 2. Vydna 1 through-breathing or
circulating air* (Eggeling, S. B, E., XLIII, 263, n. 1) is the bond between the prana and
apdna. Samdna, which ‘distributes the digested pieces through the limbs* (Eggeling, p. 264,
n. 1), leads to union of the two first. Uddna conducts the soul from the body at death. See
Deussen, Philosophic der Upanishads, pp. 249-252 ; E. T., pp. 276-280, and I, 3, 7, n. 6. Sayana
says that prana is in the mouth and nose, rising from the heart, apdna is in the lower parts,
zydna in all the veins, uddna in the throat to lead forth the soul, samdna leads food and
drink evenly through the whole body. Jaiminlya Upanisad Brahmana, II, 5, 6 adds avdna
to the number. For further variations see on I, 3, 7 ; 4, 1. The same five as here occur
in £atapatha Brahmana, X, 1, 4, 2-6, and MaitrayanI Upanisad, II, 6, where see Cowell’s
2l8
AITAREYA ARANYAKA
H 3 > 3 -
The deities, sight, hearing, mind, and speech, are comprised in up-breathing and
down-breathing. For they depart with the departure of breath. He is the
succession® of speech and thought which is the sacrifice. The sacrifice is
fivefold, Agnihotra, new and full moon sacrifices, the four-monthly sacrifices,
the animal sacrifice, and the Soma sacrifice. The Soma sacrifice is the most
perfect of the sacrifices, for these five kinds are seen in it; that which precedes
the libations,® is one ; then there are three libations, and the rest (of the sacrifice)
is the fifth.
4 . He 1 who knows one sacrifice above the other, one day above the other,
one god above the gods, is clever. This great litany is the sacrifice above the
other, the day above the other, the god above the others. 1 his litany is
fivefold. As a chorus 2 it is trivrt , pancadasa, sapiadaia , ekavimsa , and
notes, and Max Muller, .S'. />’. E., XV, 293. With the following, cf. Brhadaranyaka Upanisad
(Kanva), I, 4, 17, where man, animal, sacrifice, and sarvam idam are all fivefold, and
Taittiriya Upanisad, I, 7, I, where mind, speech, breath, sight, and hearing arc man.
6 For uttarottaZ *, cf. Wackernagel, Altindisihe Crammatik, II, 1,60. bor apt + y/i, cf.
Caland, AUind. Zauberrit ., p. 18
6 That is the dikuf. 'the last is the avabhrtha udavasdniya, &c. See Ilillebrandt,
Pit ual-l.it to atur, pp. 97 sq. Tt is worth noting that the Aitareya Brahmana does not deal
with the new and full moon or the four-monthly sacrifices, though the Kausitaki does, cf.
Introd., p. 32. _ , . . . .
1 This section is unusually foolish. Anandatirtha exercises much ingenuity in equating
the five forms of Visnu to the several members of each of the sets of five. The parts of the
ulman are also dealt with in Jaiminlya Upanisad Brahmana, IV, 9, 10. See Hillebrandt,
Ritual-Litteratur, p. 100. ,
3 Sayana explains these as follows: trivrt stoma is formed by the three hymns at the
beginning of the Samaveda Uttararcika, 1-9; RV., IX, 11, 1-3; 64. 28-30; 66, 10-12. The
first three verses are taken from the first verse of each sukta, the second from the second verses,
and the third from the third. It is called udyati. The paflcadata is formed out of one hymn,
by repeating the first verse three times, the second and third once each, then repeating the
second three times, and so on. The saptadaia is the faflcadata save that in the third round
the second and third verses each are repeated thrice, i.e. (1) aaabc; (2) abbbe; (3) abbbccc.
The ekavimia is made by singing all verses three times, except the last first and second
respectively in the three rounds, i.e. (1) aaabbbc ; (2) abbbccc (or aaabccc-the MSS. vary);
(4) aaabccc (or abbbccc). The pailcavimUi is formed by singing in the first round the first
verse thrice, the second four times, the third once; in the second round, the first once, the
second thrice, the third four times; in the third round, the first five times, the second once,
the third three times, according to Dhanamjaya, or the first four times, the second twice, the
third thrice, according to Gautama. (This seems to be the sense ; R’s version is corrupt
and S is imperfect.) These stomas arc called paflcapaflcini (not as Max Muller, vtduti, which is
the generic title of which these are species), daiasapta, and saptasaptinl , no name for the
last being given. Max Muller quotes Mahldhara on Yajurveda Samhita, X, 9, for the trivrt.
More in point is Sayana on Aitareya Brahmana, III, 42. which closely resembles this passage.
The St. Petersburg Diet. (s.v. trivrt) gives the trivrt as consisting of one sukta, RV., IX, 11
only, see Eggeling, 5 . B. E\, XXVI, 308, 309; Paficavimfca Brahmapa, I, 99 sq.; II, 1, I ;
7, 1 ; 14, 1 ; Hillebrandt, l.c., p. 101, and schemes in Caland and Henry’s VAgmyoma.
-II, 3. 5
TRANSLATION AND NOTES
219
paticavitnsa. As a soman 3 it is gay air a, raihantara, brhat, bhadra, and rdjana .
As to metre it is gay a in, usnih , brhaii, irisiubh , and dvipadd. The explanation 4
is that it is the head, the right wing, the left wing, the tail, and the body (of
the bird). He performs 5 the prasiava five times, the udgiiha five times, the
pratihara five times, the upadrava five times, the nidhana five times. This
forms a thousand syllables.® The verses here are recited as five orders. 7
What precedes the eighty tristichs is one order; then come the three sets of
eighty tristichs; and the fifth consists of the rest. This makes a thousand
(verses). 8 That is the whole; these ten by tens are the whole. For number is
such. Ten tens are a hundred, ten hundreds a thousand, and that is the whole.
These are the three metres; this food indeed is threefold, eating, drinking, and
chewing. He obtains this food by these.
5. This is produced as a thousand brhaiis. Some recognize a thousand
of various metres, saying, ‘Is there another? 1 let us say there is.* Some say a
thousand irisiubhsy some a thousand j ago/is, some a thousand anustubhs. A Rsi
says (RV., X, 124, 9), ‘ Sages in their w isdom discovered Indra dancing an anusiubh .’ 9
That denotes, they discovered in speech then the breath of Indra. He can
become famous and of splendid renown. * Rather 8 he is liable to die untimely/
8 The gdyatra soman is formed from RV., Ill, 62, 10 ; raihantara from RV., VII, 3a, a2 ;
the brhat fiom RV., VI, 46, 1; the bhadra from RV., X, 157, 1 ; the rdjana from RV., VII,
37, 1, according to Sayana's note; ct. V, 1, 2, n. a.
4 See Aranyaka, I, 4, 2.
c The sarnan of the Niskcvalya is the tdjana, and each of its usual five parts is repeated
five times. The upadrava falls to the Udgatr and all join in the nidhana (Sayana).
6 The stobhas aie meaningless syllables, added to verses sung to make up the metre. Sec
Chandogya Upanisad, 1 , 13. These syllables are marked in Samaveda MSS., but they have not
as yet been satisfactorily explained. Cf. Purnell, Samhitopaniuid Bt&hmana, p. xviii; Ilillebrandt,
1 . c., p. 104, n. 15 ; Caland and Ilenry, op. cit., App. II.
7 The verses corresponding to the body, head, wings, &c., arc the first order; the three
alt its follow, then come the belly and chest verses.
8 There are 1000 stobhas and also in the whole Sastra a 1000 brhatis, The rest refers
to the nature of number as being measured by tens. There are nothing but sets of ten. The
three * metres ’ mean, according to Sayana, the numbers xo, 100, 1000 which govern all numbers.
This, however, is inadequate, as the reference is clearly to the three sets of aiitis. The reference
to food is because these aiitis are the food of the bird. There is no sign that the numbers
100 or 1000 are to be treated, as specially important. Sayaim’s explanation is otherwise good.
He quotes for daiatah , Panini, V, 1, 60. Anandatirtha is very weak on this point.
1 Sayana takes him anyat as the question, sad the answer. The others do not include the
£ankhayanas, who also recognize a thousand brhatis. This is rather in favour of an early date; the
dispute had disappeared before the ^ankhayana Aranyaka. Nona may be adverbial, ‘ variously.'
2 Sayana explains that the clouds rumbling pioduce a sound with an anusiubh in it; cf.
Geldner, Vedtsche Studien, II, 304; v. Schrocder, Mysterium und Mimus, pp. 40, 41.
3 Anandatirtha takes the whole as one argument and as meaning, 'he can die when he likes.’
This is impossible. For the construction, cf. I, 1, 1, n. 4.
220
AITAREYA ARANYAKA
II, 3, 5-
he 4 declares. For the self that is speech is imperfect, since® a man understands
if driven to thought by breath, not if driven by speech. Let him produce the
brha/i,* for the brhati is the whole self. The self is on all sides surrounded
by members, and, as the self is on all sides surrounded by members, 7 so is
the brhali on all sides surrounded by metres. The self is the middle of the
members, and the brhati of metres/ He can become famous and of splendid
renown, while the other® will die untimely, so said he. For the brhati is the
whole self. Therefore let him produce the brhati .
6 . This is produced as a thousand brhatis. Of this produced as a thousand
brhatis , there are eleven hundred and twenty-five anmtubhs} For by the larger
the smaller is comprehended. A Rsi says (RV., VIII, 76, 12), ‘ I a speech of eight
feet/ for there are eight feet of four syllables, ‘Of nine corners/ for the brhati 7
* Anandatirtha points out that * he ’ is Aitareya MahidijLsa 01 Mahaitareya. Sayana vaguely
says ‘a wise man’. Cf. I, 1, 1, n. 5.
8 This is very obscure. The version here adopted means that the activity of manas if
evoked by speech (- annsfubh) only is imperfect, but it is more perfect if evoked by breath
(«* brhati). Manas will then stand in its wider sense, not as an indriya , as later, cf. Dcussen,
Philosophic dcr Upanisha<ls, p. 245; E. T., p. 271. This is very strained, but at least it is less
absurd than (1) Sayana's version, ‘ If he proceeds with the Sastra with reference to the anustubh
which is proclaimed as Vac, and not with reference to the brhati which is proclaimed as prana,
then being driven by his mind he does not manage the 6astra by speech alone.’ He adds that
without breath speech merely conceived is inadequate, breath being essential for any sense
activity. The idea is not unlike the one adopted above, (a) Anandatirtha renders, ‘Being urged
to objects of sense by prana, i.c. Vayu, and by mattas, i.e. Siva, he enjoys them, and not by
voice alone.’ He read matiase because he tries to account f6r the e. Sayana must have
read prune na and taken vdg as an accusative or locative, as Max Muller points out. hor
the dat., which is rarely found in the local sense in the Btahmana style (Delbriick, Altindischc
Syntax, p. 144), sec Speijer, Vedische und Sanskrit-Syntax, § 43, and cf. II, 2, 2, n. 7 -
0 i. e. make out that the brhati is the metre.
7 Because it is surrounded in the Sastra (Sayaiya).
1 Because meties are both bigger and smaller than the brhati.
• Sayana ignores the difficulty of this passage. Anandatirtha of course renders it, ‘ he is able
to die at will.’ The text follows Max Muller’s version. The syntax yadbrhati is very common in
the Aitareya Brahmana, III, 43, &c.; £ankhayana Aranyaka, 1 ,4, &c.; Altindischc Syntax, p. 564.
1 1000 x 36 syllables {brhatis) * 1125x32 syllables (anustubhs).
3 i.e. it is nine feet of four syllables and is formed by adding one to the eight feet of the
anustubh. Sayana says the MS. navasrakti is chandasah. Cf. Benfey, Sdmavtda, Glossary, p. 87.
The correction navasraktir, though easy, is more convincing, because of r following. Cf.
Wackemagel, Altindhchc Grammatik, I, 31 ; Macdonell, Vedic Grammar, p. 68, n. 15. MSS.
frequently differ in such points, cf. Whitney's note on AV., VI, 33, 2 (vyathi{s)); cf. V, 1, 1,
n. 18 ; 2,1, n. 6. Note should be taken here of the readings of the Manava Gfhya Sutra, I, 2, 6:
caturvimiati in the acc., and I, 23, 15 and 23: paftcaviniiaty anuvdkdn combined with Manava
Srauta Sutra, VI, 2, 6 : sd ekavimiaty ayam te (see Knauer, p. xli). I confess that the possible
explanation suggested by Dr. Knauer of these cases as cither contractions with omission of
anusvdra or visarga or as neuters is not attractive. In the last case, as perhaps here, the
original may have been as Dr. Knauer also suggests ckavimSati(h) 1 ayam te, 8 c c., with the loss
-II, 3* 6
TRANSLATION AND NOTES
221
becomes nine-cornered. ‘Touching the truth/ for speech 3 united with verse
is truth. ‘I made 4 the body out of Indra/ for from this thousand brhati s
made into anustubhs , which is prana connected with Indra, and from the
brhati he makes speech, the anustubh , as a body. The great litany is the
highest development of speech, and it is fivefold, measured, unmeasured, music,
true, and untrue. A rc verse, a gathdf a kumbya? are measured; a yajns verse,
an invocation, conversation, 7 are not measured; a saman or part of it is music;
om is true, no is untrue. The flower and fruit of speech is what is true. He
can become famous and of splendid renown, for he speaks the truth, the flower
and fruit of speech. The untrue is the root of speech, and, as a tree with
roots exposed dries up, and perishes, so a man who speaks untruth exposes
his roots, dries up, and perishes. Therefore let a man speak not untruth, but
guard himself against it. The syllable 8 om is empty and goes forward. So if
of h (as often in MSS. pausa ) and subsequent erroneous contraction. So paficavimiati{ip )
may have been written by error in the MS. and then the m dropped and contraction applied,
13 ut in verse, of course, we find clear cases of contiaction or of the use of shortened forms, especially
va for iva, e.g. 3 ankhayana Aranyaka, XU, 29: puspam iva must metri causa be puspeva or
puspam va , probably the former, OldenbOrg, Z. D. A/.G., LX I, 830 ; Roth, ibid., XLVIII, 682.
* Speech is anmtubh , verse brhati\ and united they touch prana. Anandatlrtha explains by
equating brhati with a form of Visnu and speech with Urna!
* * He makes/ in Max Muller’s translation, ignores dham. Sayana does not do this,
but he explains the sentence by the action of the Hotr, as the Aranyaka uses the third person.
It only means that the anustubh is made out of the bfhati which is identified with prilna,
and prana is (see II, 2, 3) Indra.
4 Sayana defines a gat hit as san'alokaprasiddhdrthapratipddikd , e.g. prdtah prdtar anrtam
tt vadanti (a yajfiagdthd from Aitareya Brahmana, V, 31,6; the example is not very happy);
Anandatlrtha as parasparam asamdni visamasamkkydksardni svaraniyamarahildni kharnfa-
vdkydni. Cf. Hopkins, Great Epii of India, pp. 365 sq.; St. Petersburg Diet ., II, 731; Aufrecht,
Aitareya Brahmana, p. 429; Bloomfield, Religion of Veda, p. 196.
0 Sayana defines as dedratiksdrupd , e.g. brahmaedry asy apo *idtui karma kuru divii ma
svdpslh or rnd susupthaJj- (the MSS. vary), i. e. Asvalayana Grhya Sutra, I, 22, 2 ; Anandatlrtha as
yajftdhgavdkydui. In the parallel passage, &atapatha Brahmana, XI, 5, 7, 10 (where see
Eggeling’s trans., S.B.li. , XLIV, 101), kurnvyd is read, which Weber (/nd. Stud., X,
III, n. 1) suggests as equal to * refrain cf. kumba , ktirlra.
7 Sayana- explains brdhmanagatd ye 'rthaiiddd yd ca rdjasabhddau parihdsddirupetiocyate sd
sarvd vrthd vdk ; Anandatlrtha simply has vyarthavdk. Cf. Vedische Studien, 1 ,118,328. For
nigada see St. Petersburg Diet., s. v.; Brhaddcvata, VIII, 104; Winternitz, Gesch.der indisch.
Pitt., 1 ,142, n., who describes them as a kind of Yajus to summon the other priests to perform
their tasks. Sayana gives as an example of a tngada: Agne mahdh asi brahmana bhdrata
(—Taittirlya Saiphita, 11 , 5 , 9 > 1 ", Bloomfield, Vedic Concordance , p. 26*). For saman, cf.
Winternitz, p. 146, n. 3, who renders it as originally * Bcsanftigungslied’, *ein Mittel zur Be*
schwichtigung von Gottern und Damonen ;* Bloomfield, Religion of Veda , p. 38.
8 A curious piece of common sense (cf. Mr. Falconer’s advice to Pepys, Diary , Aug. 8,*
1662) interpolated to avoid the danger of the preceding doctrine that om is truth. For om
as tat ha, see Aitareya Brahmana, VII, 18, and Chandogya Upanisad, I, 1, 8. The comparison
with amen is of course accidental, Winternitz, Gescli. der indisch. Litt., I, 162, n. 1.
222
AITAREYA ARANYAKA
II, 3, 6-
a man says om , then that 9 is taken from him ; if he should say om to everything,
he would empty himself and be unable to have delights. The syllable ‘ no ’ is
full 10 for one's self. If a man should say ‘ no ’ to everything, his fame would
be evil and he would destroy himself. Therefore should one give at the proper
time, and at the proper time he should refrain 11 from giving. So does he
unite the true and the untrue. From their union he grows and becomes
greater. lie who knows this speech of which (the great litany) is a modification,
he is clever. ‘A’ is the whole of speech and being manifested 13 through the
mutes and sibilants it becomes manifold and various. If uttered in a whisper
it is breath, if aloud it is body. Therefore it is as it were hidden, for what is
incorporeal is as it were hidden, and breath is incorporeal. But spoken aloud it
is body and visible, for body is visible.
7 . This is produced as a thousand brhafis. It is glory, 1 it is Indra, it 1
is the lord of creatures. ‘lie who knows it as Indra, as the loid of creatures,
leaves this world shaking 3 off all ties/ so said Mahidasa * Aitareya. Having
departed, having become Indra, 6 he shines in those worlds. They say, ‘ If by this
form he gains yonder world, then by what foim does he experience this world?' 6
« Sayana constiues as ‘he is emptied for that, viz. the enjoyment of house, fields, &c.’
This is to force the meaning of astnai overmuch ; it is a dativus incotninodi.
“ Is selfish. Sayana cites Bhagavadglta, II, 34: sambhdvitasya cdkJriir maranJd atiruyate 1
11 Rajendralala prints in text and commentary kCilena. It should be kale na as the
commentary, and also Anandatirtha, shows.
13 ‘A’ with the different letters is the source of the alphabet. It may be interesting to
speculate if this denotes that writing where the ‘a’ was not expressed was already known.
It may be so, but it is not clear. In any case as_the date of writing is very doubtful, no
great light would be thrown on the date of the Aranyaka; cf. V, 3, 3 ad fin., where the
reference is clear but cogent only for &aunaka’s period, for later rcfcicncc to the akdra , see
Jacob, Concordance , p. 2, and cf. Tandya Mahabrahmana, X\, i-p 2.
1 Sayana comjiares Taittirlya Aranyaka, I, 1 : na tasyese kaicanu tasya ndma tnahadyaiah \
For Indra, cf. II, 4, 3; Taittirlya Upanisad, I, 4; Kausltaki Upanisad, II, 6 ; III, 1 ; Brhad-
aranyaka Upanisad, III, 2, 2.
3 This is the sense, lather than, ‘Indra is the lord’ as taken by Max Muller. Elan below is
the usual Sanskrit attraction of a pronoun to the gender of the piedicate; Vergl. Syntax ,
III, 240 sq.
3 This must be the sense, and so both Sayana and Anandatirtha take it. Originally the
word meant the decay of old age.
* The quotation ends here, it seems. The new sentence looks like a prose version of a
6loka, cf. V, 3, 2.
6 Sayana quotes Brhadaranyaka Upanisad, IV, i, 2 : devo bhutvd devdtt af>ycti | lie refers
also to Brahma Sutra, IV, 3, 15, and discusses whether this deification is a hindrance to real
muktiy and decides it is really a step towards it. But of course the doctrine of tnukti is not
clearly found in this Aranyaka; sec II, 1, 2, n. 9; Hopkins, Religions of India, pp. 233, 238 sq.
4 For the nasal in pluti, cf. Wackcrnagel, Altindische Grammatik, I, 299, 300; Whitney,
Sanskrit Grammar , § 78.
- 11 , 3 , »
TRANSLATION AND NOTES
223
The blood in the woman 7 is the form of Agni, therefore one should despise
it not. The seed in the man is the form of Aditya, therefore one should
despise it not. This self gives itself to that self, that self gives itself to this
self. 8 They thus gain each other. In this form® he gains yonder world, in
that form he experiences this world.
8 . Here there are these verses: 1 —
7 Anandailrtha has a wondciful explanation. This world and that world are both
svastrirupam of Bhagavant. Sayana explains that there are six elements in the body; three,
fat, bone, and marrow, are white and represent the man; three, skin, blood, and flesh, are red
and represent the woman, ay am is used of the woman because she is connected with earth,
asau of the man because he is connected with the sun and the upper world.
' The fact that Sayana does not comment on imasmai shows how little he can be relied on to
note points in the text. The reading is quite certain, and cf. Whitney, 1. c., § 502 b.
9 This is taken by Sayana and by Max Muller as referring to the words at once preceding.
But it is perhaps rather a refeicnce to the question above. Then anena will refer to the
knowledge of Indra, and amuna to the human form produced by the union of the parents.
Sayana seems to have been misfed by the use of Agni and Aditya into misinterpreting lokam.
The tone oi the section is noteworthy when contiasted with the pessimism which the body
and it> imperfections induces in Buddhism and the later Upanisads (Maitrayan! Upanisad, I,
2-4; Winternit/, Gesch der indisih . /.///., T, 224). Max Muller’s view (.S’. B. E., XV, 1 —In) that,
despite its references to Nirvana (p. xlvi) and other hints at Buddhism (e. g. VII, 8), this
Upanisad is anti-Paninean cannot be supported. The irregular Sandhi is merely a conscious
and deliberate archaism (so perhaps also in the Mana\a Grhya Sutra, a piece of patchwork),
and geneially the language is quite recent in form compared .to the really old Upanisads.
Peussen recognizes the later character and style of the Upanisad, and Winternitz (p. 225)
definitely lefers it to a pust-Buddhistic date. Indeed Weber {Indian Litaatiue , pp. 96 sq.)
and Macdonell {Sanskrit literature, pp. 230, 231) tend to refer it to classical times, though
its doctrine is no doubt earlier. The optimism oi the Upanisads is natural: what is other
than the atman is miserable, but not the atman , cf. Brhadaranyaka Upanisad, ITI, 5; Taittirija
Upanisad, II, 9 ; 111 , 6 ; Isa Upanisad, 7 ; Hopkins, Editions of India , p. 240.
1 The verses are probably older than the prose. They arc earlier than the tristubhs cited
by Patahjali (cf. Weber, Ind. Stud., XIII, 483 sq.) and show every sign of antiquity in their
metrical form (cf./. A\ A. S., 1906, pp. 1-10 ; Oldenberg, S. B. E XXX, xxxv; Hopkins, Great
Epic of India , pp. 194 sq.) which is decidedly irregular. The third verses of 1, 2, 4 are jagatis,
the first verse of I has only ten syllables, the last verse of 4 only 9, and even if by resolutions
they are altered into 11 syllable veises, then the characteristic tristubh ending is missing. In no
case arc the four verses assimilated, and indeed in no case are even two verses assimilated.
The last stanza, pdda 1, is in iambic-ended anudubh, a very early verse indeed. It is of course
true, as Bloomfield ( Atharvaveda , pp. 41, 43) points out, that the actual development of the
anustubh {pddas 1 and 3) cannot possibly have been from \j — w — vz — vz S',
and thence to the Epic Sloka with its differentiated pddas, but that the iambic anufubh is a
priestly as opposed to a popular verse with free pddas 1 and 3. But it is equally clear that
the development of the iambic anustubh in the priestly circles was comparatively early and
that the later verse-writers tended more and more to fall back (with sporadic cases of imitation
such as in the Vimada hymns, see my criticisms a of Arnold’s Vedic Metre , in J.K. A. S., 1906,
* I may note here a small point confirmatory of my criticism of Prof. Arnold’s views. The
term daksina {pada) occurs in RV., X, 61, 8, which is therefore naturally called one of the
AITAREYA ARANYAKA
II, 3 , 8-
22+
That fivefold body the undying enters, 2
That which the harnessed steeds 3 draw to and fro,
In which is yoked the trueness of the true, 4
In that are all the gods in one combined II i u
Which from the undying® the undying joins,
That which the harnessed steeds draw to and fro,
In which is yoked the trueness of the true,
In that are all the gods in one combined II2 it
pp. 484 sq., 720) on the popular attutfubh and its later development - ±L. That
development is shown in the late Mantras found in the Grhya Sutias, e. g. in thirty out of
thirty-nine eases in the £ankhayana (Oldenberg, Z. D. M. G ., XXXVII, 67 sq.; S.B. E., XXX,
xxxv sq.); in the Rgveda Pratifcakhya of Saunaka {S.B.E., 1 . c.); in the Brhaddevata (, J.R.A.S .,
1. c .); in the Epic (Hopkins, 1 . c.; Jacobi, Ind. Stud., XVII, 443 sq., Das Santayana (1893),
and in Guntpujdkaumudi (1896)). It is quite possible and even probable that Oldenberg is
right in thinking that the iambic hymns arc in the Rgveda earlier than the bulk of those
hymns where the endings of the fust pdda of each hemistich is unrestricted in point of form,
the period of the Kuril princes, Pariksit and Janamejaya* (Z. D.M. G., XXXVII, 65).
It is obvious that these verses are of the same type as the yajflagiUhds of the Aitareya
Bralunana and A&valayana Gjhya Sutra (T, 3, 10), i.e. they were composed to illustrate and
sum up the doctrines which the Aranyaka supports, and here as used are older than the
work in which they occur (cf. Oldenberg, S.B.E. , XXX, xxxv-xxxvii; Ind. Stud., XV, 11).
These verses form an interesting parallel to the rise of the Akhyann, in which the verses
perhaps denoted the chief movements in the nariative and were fixed before the prose (or
verse later) connecting parts (Oldenberg, Z.D.M.G, , XXXVII, 54 sq.; XXXIX, 52 sq.,
Winternitr, Gesch. der indisih. Litt., I, 89 sq.). For similar verses, see Brhadaranyaka Upanisad,
I, 6,23; Taittirfya Upanisad, II, 8, &c. In Brhadaranyaka Upanisad, II, 4, 10 > Slokas are
mentioned after Vidya, Upanisads, and before Sutras in such a way as to suggest that such Slokas
as here occur are denoted. Asydh is also a pre-Brahmana and Rgvcdic form, though occasionally
found later, e. g. Ill, 2,3.
• This is not very clear. Anandatlrtha explains that the fivefold body is that composed
of Narayana, &c., and is male and female united, in which all the gods, Nauyana, &c., are
united. Sayan a explains that the breath enters the body, and the worshipper meditates on himself
as identical with the breath and thus with all the gods. The five are presumably the five senses.
3 The metaphor is common, cf. Kathaka Upanisad, III, 4; indriydni haydn ahuh \ The
senses are meant. Cf. Max Muller, S. B. E., XV, 12, and n. 14.
4 i.e brahman probably. At least so it was later interpreted, and the idea may well be
early, though it might be enough to take it merely as ‘ the essence of truth ’. Cf. Brhadaranyaka,
II, 3, 6: aiha ndmadheyam satyasya satyam iti prana vai satyam teulm esa satyam \ For the
position of b/ ah man in the body with prana Sayana cites Fra&na Upanisad, VI, 3 : Usdni cakre
kasmin nv aham utkrdnta utkrdnto bhavisydmi kasmin vd pratidhite pratidhasydmUi sa
prdnam asrjata | For the next line, cf. Brhadaranyaka Upanisad, I, 4 > 7 : atmtty evopasttalra
hy etc sarva ekatn bhavanti ; other examples are given in Jacob, Concordance , pp. 260 sq.
6 The undying here is brahman , the other undying breath as in ver. 1 (Sayana).
latest hymns by Rhys Davids, Buddhist India , p. 3 °* But Prof. Arnold (Vedic Metre, p. 286)
assigns this hymn to the archaic (by which he means the oldest) period !
* Cf., however, Whitney in Colebrooke, Essays’ 1 , I, 118, on legendary contemporaneities.
n- 3, s
TRANSLATION AND NOTES
22 5 '
Of speech that which is ‘yes' and which is ‘no’,
Tha't which is harsh® and that which is immense,
Laying aside 7 have poets found their quest,
1 hey, hound by names, 8 rejoiced in the revealed II 3 11
In which 0 revealed the poets did rejoice,
In it in unity the gods exist,
Casting aside all evil by this lore, 10
The wise one rises to the world of heaven 11 4 11
Neither by name of woman 11 is he called,
Nor yet by name of neither man nor woman,
Nor yet by name of man may he be named
By him who fain would tell the name of breath 11 5 11
Brahman is called * a and the ‘ L is there contained. 12 This is produced as a thousand
hrhaiis. Of this produced as a thousand hr hails there arc thirty-six thousand
syllables. So many are the thousands of the days of man’s life. By the syllabic
of life 13 alone does he obtain the day of life, and by the day of life the syllable
of life. There is a chariot of the gods which destroys desires. 14 Its seat
.Siiyana^cites Taittiri)a Arnnvaka, TV, 27 (AnandaArama cd,, p. 333): khat phad jahi
c hind hi bhindhi handht kad iti vacah krurani \ ubbani^nu he renders dkt oiadtkam. Cf. also
Apastamba Srauta Sutra, XIV, 14,1 ; 1 bllebrandt, Ritual-Utteratur , p. 166; / 'cd. Myth., TIT, 366.
7 viyfiya like namd in ver. 4 appears ‘inotncal’.
8 This merely means they rose above mere names to the unity of brahman or prana.
Sayana renders ‘dependent on the letter “a” which is the name of prana\ Anandatlrtha
refers to the names of Bhagavant.
9 rid met is rendered by Sayana as equivalent to ndmdyaitah above. This cannot be the
case, nor can it well be for ndmdni as Anandatlrtha construes it. It must be for ndma, the
last a being lengthened trtchi cansa. hor such cases, cf. Macdonell, Vedit Grammar , p. 62 ;
Aufreeht, Altareya Bt aktuana, p.427; Sankhavana Srauta Sfitra, XVII, 9, 7; XV 11 I, 22, 10,
even in prose (cf. Introd , p. 70) ; J. A. O. S., XXV, 98; below, III, 1, 2, n. 2.
10 By the help of brahman is Saynna’s version, and so also Anandatlrtha takes it. More
probably it is ‘by aid of this doctnne*. For apahatya , cf. JarminTya Upamsad Brahmana,
II, 1 ; 10, 2.
11 Sayana quotes ^vetasvatara Upnnisad, V, to (the late metre is noteworthy):—
tiaiva strT na purndtt eta naira cay am naptimsakah \
yadyac charir am ddattc tena tena sa codyate II
For the nominative, cf. passages Tike Brhaddcvala, V, 39, where I would read llaspatih with
MSS. h. d. ; Rgveda Tratisakhya, XVII, 26; Taittirlja Sarphita, V, 7, 4, 4, &c.
Ja This must be taken as a clear assertion that brahman includes the individual self. Sayana
says it refers to Iliianyagarbha quoting the very late Nrsrrphottaratapanlya Upanisad, V:
sarvahantrndni Iliranyagarbhah \
13 Anandatlrtha explains the aksara as the female foim of Visnu, the abas (sic) as the male.
As a matter of fact the sentence merely asserts he obtains brahman or prana by means of brahman
or prana, as both are revealed in the syllable and the litual of the Mahavrata day, as in I, 2, 2.
14 Sayana explains this as a chariot of Iliranyagarbha. Anandatiitha renders anakama-
Q
Kill)!
226
AITAREYA ARANYAKA
It, 3, 8-
is speech, its two sides the cars, the horses the eyes, the driver the mind.
Breath mounts upon it. A Rsi says (RV., X, 39, 12), * Com$ hither on what is
quicker than mind,’ and (RV., VIIT, 73, 2), ‘On what is quicker than the winking
of an eye.’ 15
Adhyaya 4.
In the beginning 1 the one self was this, there was nothing else blinking.
lie 2 thought, ‘Shall I create worlds?' He created these worlds, water, lights,
mural) as, 1 Prana has no desires and delights in Maya * i. e. Rama. Really all that is meant
is that there is a chariot, vi 7. the body, wheie prana mounts, as contained above in the verses.
AnandatTrtha explains the uddhi as Rama in snake form, irotre as Candra and his wife, paksasT as
Candia and his wife, raka/u as Sun a and his wife, manah as Rudra. 1 he metaphor is not
rare, e. g. n. 3; quotation in Asvalayana Srauta Sutra, VI, 5 > 3 » Sankhayana Aranyaka, T, 8;
RV., Ill, 14, 7, as intcipretcd by Bergaigne (Oldenberg, S. 11 . E ., XI.VI, 270) where the piaver
is a chanot; Atharvaveda, V 11 L, 8, 22, where uddhi and paksas also occur, and aie rendered as
above by Whitney; Maitrayam Samhita, TIT, 4, 4; Kathaka Samhita, V 11 L, 8.
is Sayana adds a long disquisition (if. Max Muller, .S’. P. E , I, 27,5, 236) on the difference of
this p>(htavidya fiom that of the Brhadaranyaka Upanisad and the C'handogja Upanisad, 111
which p>ana is not related to the Mahavrala ceremony, hollowing as usual Sankara he also
discusses what is the result of this piamnddya , and concludes that it leads alter death and
absorption in the paramuhnan to rebirth in the hiahmaloka where aftci enjoyment of all the
poweis of a deity, he proceeds to obtain full knowledge and mukti. But S*ikara ignores
the* fact that muktt is not as yet known to this Aranyaka, which in its philosophic doctiine
reaches only the unity of existence and the identity of the self and brahman , and which
promises immortality, not liberation, to the devout. It is impossible even to say that this
Aranyaka, II, 1-3, realizes clearly the doctiine that all is consciousness, though it approaches
this standpoint. It does not assert that the self is unknowable as pine subject or the unreality
of existentc, as is done by the later Upanisads and the Vedanta. 'Io the wliter of tins
Upanisad lmmoitality meant a continuance of conscious existence, because the identity of the
self and the world did not involve in any way the destruction of self. All that it involved
was the destruction of what is really self from its accidents. It is of course tine that this position
is not strictly consistent, but it is no more unsatisfactory than that of Vedantism.
1 Sankara, AnandatTrtha, and Sayana all expend great efforts in explaining this shoit
Upanisad, II, 4-6, but they mainly deal with difficulties which do not arise if no effoit is made
to reconcile this text with puie Vedantism or to explain logically its inconsistencies. The
real advance on IT, 1-3, consists in (1) the fact that atman is the subject, not as before
prana , puntut; (2) that atman and brahman are more explicitly recognized as intelligence,
but both these points are foreshadowed in II, 1-3. Max Muller (S. B. A., I, 236) leans to
the view that this Upanisad rises from the conception of life to that of the self, but tins is
lather too great a distinction. This Upanisad is a little moie advanced than II, 1-3, but not
much so. Dcussen (Sechzig (pan 1 shads), of course, interprets it as a later Upanisad and reads
into it doctrines not contained in it. Colebrooke (Assays, I, 47 ~ 53 ) i R°cr ( 7 /ans., pp. 26-34') 5
and S. SItarama ( Upanishads , V, 1-64) follow Sankara. On idam, cf. Max Muller, S. B. E , XV,
xix. Bohtlingk has rendcied the Upanisad, Sadis. Ber ., 1890, p. 162; cf. 1891^3. 85; 1897,
p. 95. For Ramanuja’s interpretation, cf. S.B.E., XLVTIT, 7U 201, 206, 391, 417, 461, &c.
* This is an imitation of the Burusa Sfikta, RV., X, 90; cf. Taittiriya Aianyaka, III, 12,
but, as Ueussen points out, with the essential difference that the metaphysical prius of the
purusa is the atman. The view of the relation of the atman to the wuild is cosmogonic,
-IT, 4 . i
TRANSLATION AND NOTES
227
mortal, and waters. This water is above the 3 heaven, and heaven suppoits it.
The lights are the sky. The mortal is the eaith, those under the earth are
the waters. He thought, ‘ There are these worlds. Shall I create guardians of
the world?' He formed the person, 4 taking him out from the waters. 5 He
brooded 0 on him, and when he was brooded over, a mouth burst forth as an
egg does. From the mouth came speech, from speech fire. Nostrils burst forth.
From the nostrils came foith scent, 7 from scent wind. Eyes burst forth. From
the eyes came foith sight, from sight the sun. Kars burst forth. Fiom the
ears came forth hearing, from hearing the quaitcrs. 8 Skin buist forth. From
the skin came foith hairs, from hairs plants and trees. The hcait buist forth.
From the heart came forth mind, from mind the moon. The navel burst forth.
From the navel came forth down-breathing, 9 from down-breathing death. The
generative organ burst forth. From the organ came forth seed, fiom seed water.
not pantheistic. Of course the orthodox view of the commentators that the dfmd is the
iivara , not vndj, and the creation is adhydropa, from 71 , 4, 1, to II, 4, 3. This is not, it
is admitted by Sayana, clear from the text, but he appeals to & etasvatara Upanisad, IV, 10,
mdydin itt prakrttm vtdydd , and brahma Sutra, I, 4, 23, piahriik ca pintijildd drsfdntdnu-
rodhCit , besides other passages equally irrelevant. In JaiminTya Upanisad brahmona, I, 1, 1,
aikuila the regular form occurs. The A.tarcya brahmana often has unaugmented pasts, see
p. 56; bohtlingk, Sinks. Iter., 1900, p. 413. The next clause, here and II, 4, 3, may be
interrogative or merely an expression of determination (so commentators and translator). For
dpas. cf. Atharvaveda, VI, 23, 2 ; hid Stud , X, 440, n. 1 ; /. A 0 S , XXV', no.
3 The translation of Max Muller, ‘and it is heaven,' can hardly be light, and it is not
supported by the commentators It is tine that heaven must come in somewhere, for it is
sufficient if it comes in ns a support, and so bohtlingk and Peusscn, with Colebrooke, STtarama,
Kajiiiainn, and Roer take it. Auandatntha explains ambhas as mahas and the other woilds
beyond the heaven whcie the waters were originally placed; ‘the blue firmament,’ Rajarama.
4 This is the later vird; of the Vedanta. Anandatirtha calls it Biahman, in accordance
with the Visnu legend. Cf. Hopkins, Ret. of India, pp. 232 sq.
5 The five elements (Sayana), brahman, &c. (Anandatirtha).
The sense of \Itap, to create by will, is pointed out by Sankara, who (cf. Wintcrnitz,
Gesch.der indisch. Lift., 1 , S7 sq., 91 sq. ; Oldenbeig, Religion des Veda, pp. 402 sq.) cites
Mundaka Upanisad, I, r, 9: yasya jildnamayam tapas \ The translation here is boirowed
fiom Max Muller (cf. also S.fi.IC , XV, 28, n. 2). For yathdiufam below, cf. JaiminTya
Upanisad briihmana, ITT, 14, 8; JaiminTya briihmana, II, 12. There are sets of three, the
organ, the activity, and the natural phenomenon corresponding, which is later called the
presiding deity. See e. g. the Anugita, Mbh., XIV 7- , 1119 sq. F01 this si dikiama, cf.
Chandogya Upanisad, VI, 2; TaittirTya Aianyaka, II, 1.
7 Prana here means clearly the power of smell. Originally (1) it meant the breath in
the widest sense, from which it caine to denote (2) life or the pnnciple of conscious life,
as frequently in II, 1-3. On the other hand, (3) it was narrowed down to denote one of
five prana r, IT, 3, 3, and these pranas were contrasted with manas and the imlriyas , though
in death or sleep the fundamental character of the pranas came out. (4) The sense ‘ smell *
is an independent and not very common development. (5) Another development applies it to all
the organs of life, e. g. eyes, nose, tongue, sec I, 3, 7,.n. 6. Cf. Sdnkkayana Aianyaka, p. 21,11. 1.
8 Anandatirtha explains them as Indra, Yaina, Varuna, and Kubera.
9 Apdina here has the other meaning of down-breathing, not inspiration, but breathing,
Q *
228
A IT A REV A A R ANY AKA
II, 4, 2-
2 . These deities 1 being created fell into this great ocean. 2 He troubled him
with hunger and thiist. The deities spake to him, ‘Grant us a place, where
we can lest and eat food/ Tie led a cow 3 for them. They said, ‘ This is not
enough for us/ He led a horse for them. They said,‘This is not enough/
He led man 4 to them. They said, ‘Well done!' 8 Man is indeed well done.
He said to them, ‘Enter according to your places/ 8 Then fire, 7 having become
speech, enteied the mouth. Air, having become scent, entered the nostrils.
I’lie sun, having become sight, entered the eyes. The quarters, having become
hearing, enteied the car*. The plants and tices, having become hairs, entered
the skin. The moon, having become mind, entered the heart. Death, having
become down-bieathing, entered the navel. The waters, having become seed,
entered the generative organ. Hunger and thiist said to him, ‘Grant us two
a place/ He said to them, ‘ To these deities I assign you, I make you sharers
or wind, in thr lower part of the body. Cf. on II, 3, 3, and II, 4,.3. Rajnrama takes it as
'air inhaled by mouth, not through noitnh'. Colebrookc has ‘tlx* air drawn m by deglutition’,
explaining that swallowing was consideicd a paiallel to inhaling. Cf. Z. D. M. G ., LV, z()\ ;
LVI, 556 ; /. A. O.S , XXII, 249.
1 This section 1 rally reveises the fonnei section. There atman produced the worlds, then
pinusa and the deities. The deities now enter into punna. Compare the common process
111 the Ihahmanas wheie the brahman creates the world and then enters it, but here the
deities have no cieative power, and the section only seems to show the leciprocal dependence
(cf. Wmteinitz, G'euh. tier indhih. T.ztt., T, 218, 219) of the doilies and the senses, of the great
cosmic forces and the microcosm. I take the subject of action to be the at man thioughout,
so do Sankara and Sayana. Roer apparently takes furnm as subject of all save the first
two sentences. Coleluooke appaiently lead abhyauhan and so makes the at man alone
subject and object in the sentences.
2 This must mean the ocean of being, from which purwa is evolved. Sayana says into the
virdj , but this seems less probable. The v. /., below, aianayiipipdse is the form in the
brlmdarnnyaka Upanisad, while ip Taittiriya Aranyaka, IV, 23, a (an ay a ut pipdsd ca is found.
Cf. Aitarcya brahmana, VII, 15: aianaydparltah ; Aufrecht, p. 431; llohtlingk, Saihs. Bcr .,
1900, ]>. 418.
* because it has no upper teeth, says Sayana. He is, however, right in quoting TI, 3, 2,
as showing the real reason for the preference of man, as the most intelligent.
* The commentators Anamlafirtha and Sayana, who often follows him, Colebrooke, followed
by Roer, Max Muller, and Deussen, explain this pitrusa as different from though allied to the purusa
of II, 4, 1. This haidly seems likely, and the confusion of thought is just as great on the former
theory as on the latter. The exact parallelism with IT, 4, 1, of what follows is against their
view. For the particle su, cf. J\ A. O. .S'., Apr. 1803, pp. xli-xliii.
6 fsankara suggests it may mean ‘self made’ (cf. Max Muller’s trails. (.S’. B.E., XV, 58) of
TaittiiTya Upanisad, II, 7) because man is created by his own illusion, or that he is the ‘abode
of all good actions’, which S. Sitaiama in bis tians. accepts. Max Muller (.V. B. A'., XV, 20,
n. 4) equates \ 7 >a° and suktta as —deeds pci formed by oneself and believed to be good.
* Cf. Jaimuiiya Upanisad brahmana, 1 , 18, 3, which may be borrowed.
T This means, Sayana says, that m the absence of the deity, the faculties cannot work. He
quotes brahma Siitra, II, 4, 14: jyotirddy adhidhdnam tadamanat I Jaiminiya Upanisad
liialiHiana, IT, 11, 12, seems reminiscent of this passage.
229
-11,4.3 TRANSLATION AND NOTES
in them. Tlieiefore to whatever deity an oblation is ofleietl, hunger and tliiist
are partners in it. 8
3 . He thought, * There are these worlds and the guardians of these woilds.
Shall I create food for them ? ’ He brooded over the waters. 1 From the waters
brooded over form 2 was born, ^’he form that was born was indeed food. The
food when created sought to go away. 3 He was fain to seize it. lie sought
to giasp it with speech. He could not grasp it with speech. Had he been
able to grasp it with speech, man would have enjoyed food by utteiing its name
alone. He sought to grasp it by scent.' 1 He could not grasp it by scent. Had
he been able to giasp it by scent, man would have enjoyed food by scenting
it alone. He sought to grasp it by the eye. lie could not grasp it by I he eye.
Had he been able to grasp it by the eye, man would have enjoyed food by seeing
it alone. lie sought to grasp it by the ear. ITe could not grasp it by the ear.
Had he been able to grasp it by the car, man would have enjoyed food by healing
it alone. He sought to grasp it by the skin. ITe could not giasp it by the skim
Had he been able to grasp it by the skin, man would have enjoyed food by
touching it only. He sought to grasp it by the mind. He could not grasp it
by the mind. Had he been able to giasp it by the mind, man would have
enjoyed food by thinking of it alone, lie sought to grasp it by the generative
oigam He could not grasp it by that organ. Had he been able to grasp it
8 Say an a, following Aimndatlrtha, explains that, as hunger is mitigated by the knowledge of
its (i.e. food’s) proximity, or by heaung of it, so the senses all appease hunget and thirst.
Sankara’s view is that the sensations become eaters by shanng in the deities, i.e. fne, &e,, m
the body and in the world; so they shaie ui every offering to a deity (l. e. the deity and the
worshipper both eat).
1 The five elements (Sankaia and Say ana).
term or o:ganisrn, as Raj.tram a translates it, is natural, not something imposed on matter,
and it plays no such pait in Indian thought as in Greek. Even the Buddhist nipam is not a
pregnant conception.
koer leads nadat y ‘ crying,’ so Rajardma, and see cut. notes. Sankara explains ‘that mice,
<Src., try to run away from eats that eat them', lie takes ajighannat as, ‘it sought to mu away,’
and this is followed by Sayana and Anandatirtha and by Visvesvaiatirtha, besides being
accepted by Colcbrooke, Rocr, S. Sitar.una, and Rajarama, Max Muller, and Deussen. But
that this is coircct seems veiy unlikely. Rather it may mean, 'He sought to stukc, grasp
it, which idea is later developed in detail. This leaves the exact sense of pat an difficult.
Tf it is neuter, cf. Whitney, Sanskrit (jrawmar, § 1117; Jaiminlya Upanisad Biahtnana, I, 2,
4; 6, 1 ; Knjha Upanisad, 11,4, 1 i Maitrayanlya Upanisad, VI, 17; Ocrtcl, /.A.O.S., XVI,
226. But if it = to no puipose (cf. Altaieya Brillunana, III, 46, 2; Jaiminlya Upanisad
lhahmana, I, 2, 4) a tolerable sense is made as masculine. But I picfer Bohtlingk’s atyaji^amsat;
cf. Roth, Z./J.il/.G., XLVlir, 106 in. if at at is nom., cf. Introd , p. 56. In Mdnava Gihya
Sutia, 1,12,5, occuis: athainau dadhtmadhu samafnatal/, which Knauer (p. \liv) defends by
quoting the Aitareya Biahmana passage (VII, 22) and, Kuusltaki Brahmana, XXII, 1, and by the
fact that na in Pali occurs in the nora. (cf Muller, Pah Grammar , p. 88). Bohtlingk, Sachs.
Ber , 1896, p. 155 ; 1900, pp. 41S, 428, denies tlm use.
4 As above in II, 4, 1. For a rather snmlai list, cf. J.iiiiiini)a Upanisad Brahunim, T, 60.
230
AITAREYA ARANYAKA
II, 4 , 3-
by that organ, man would have enjoyed food by sending it forth alone. He
sought to grasp it by down-breathing. He obtained it. 5 Thus it is Vayu who
lays'hold of food, and Vayu is he who lives by food/ 5 He thought, ‘How can
this be without me ? ’ 7 He thought, ‘ By which way 8 shall I enter ? ’ He thought,
‘If speech distinguishes, if scent smells, if the eye sees, if the ear hears, if the
skin feels, if the mind thinks, if down-breathing digests, if the oigan sends foith,
what then am I? 1 Having split open the top of the skull he entered by that
door. That door is called vidrti, the place of happiness. 9 There are three 10
dwelling-places of him, three dreams, this dwelling-place, and this, and this.
Born he looked tlnough all beings, to sec whether any one wished to proclaim
c Vayu is derived from dvayat. The use of this causal foim is confined to this sense, but
is found both in Samhita and Biahmana. The sense is perhaps ‘ consumed * rather than ‘ seized \
Possibly d vi is the source (Monicr-Williams’ Ditt.), but this is less likely; cf.J.A. O.S., XVII,
53; hid. Stud, XV 1 IT, 24. _ .
« Or he who gives life by food, as Sri}ana and Anaudatirtha take it, quoting Brhndaranyalca
Upanisad, II, 2, 1 ; annum dim a , IV, 3, 6, and Knnstlaki Upanisad, 111 , 2. Sayana dcscnbcs
the passage as Uwfodhmane. hoi the long scries of conditionals, ef. Whitney, Sansknt
Grammar, § 950;' Del brack, Altindische Syntax, p. 366; Speijei, Vedtuhe und Sanskrit -
Syntax, § 198* These cases are all normal: they nfer to a past unreal condition, for the
aet of creation is not conceded as continuous, and cornspond to the Latin pluperfect subject
or the Creek aorist indie, in protasis with av with aorist 111 apodosis. Mho form ag/ahanyat is
rcmaikable ; cf. Artaieya Bnihmnna, VI, 24: paryagrahaisam ; ibid., 35: pratyajagrabhaisam,
and see Whitney, Sanskrit Grammar, §§ 904b, 1068a, for otliei cases of the anomaly. The
Supnriudhyfiya also contains the form a^rahaham, Wackcrnagel, Altindische Giant mat tk,
J,xxxii; see Mantiapatha, II, 8, 3 , agrabhaham \ cf. Bohtlingk, Z.D.M.G., LIV, 511, with
Bloomfield, ibid., XLV 111 , 577 * JA. O.S., XXV, 135.
7 Sankaia illustrates by the metaphor, ‘Unless the lord the city keep, the watchers watch
in vain.’ There must be’the soul in the body. Sayana compares Brhadaiair>aka Upanisad,
III 4, 1. Contrast with Aristotle, Ik Annul), III, 5, is interesting.
>K i.c. by the tip of the foot, as in IT, 1, 4, or the skull. Sayana connects the former with
the karmendriyas, the latter with the jildnendriyas. Anaudatirtha icfers to a variant in
Sankara’s commcntaiy antar for atah. It obviously must have been wiong, but it is woith
noting that fsnnkaia’s text was not vciy complete or ceitain. It is notewoithy that here
we have no hint of karman (cf. Bihadaranyaka Upanisad, 111 , 2, 13 sq.; IV, 4, 2-5).
9 So called because connected with llaii, says AnandatTrtha. The Janmnlya Upanisad
Brahmana knows a nandana sdman and Samaveda, II, 631, a nandana svarga .
10 These three aie variously interpreted. Sankara gives two explanations. Ihc nist is that of
right C } e inner mind, and ether 111 the heart. AnandatTrtha explains ihc mind as in the throat,
and identifies the heart with the ether, lie thus gets, in his own commentary, the triad, right
eye, throat, and heart, and so Colebrooke. Sayana as often follows him rather than Sankara,
and after him cites the Brahma Upanisad, III: nclre jdgantam vidydt kanthe svapnam samd-
dnet \ s us upturn hrdayasya til (al. hrdayastham ) I Sankaia and the others explain the states as
of waking diearning, and deep sleep, for all are sleep as compared with true knowledge of
brahman (^cf. Kaivalya Upanisad, XII). The other explanation is that referring to another
birth, \i 1. one’s own body, and those of one’s mother and father; this is no doubt quite
wrong, but Sayana reconciles the two theories by assigning two kinds of samsdra, dinavy a -
vahara and janmantarawikdra , to which the theoiics coirespond.
-II, 4 , 3
TRANSLATION AND NOTES
231
another self. 11 lie saw this person only as the most widely extended brahman }' 1
1 have seen it, so he said. Therefore he was Idamdra by name, he was indeed
11 Sank.11 a does not explain this passage. AnandatTrtha says that either he regarded it as
clear or his copyists (cf. n. 8) omitted it. His own explanation gives us a choice. (O lie
identified himself with creatures because he did not see the true self, i/i being used in the
sense of yanndt, or simply, he identified himself with creatures: he did not see the true
self, iti marking the close of the adhyaropa section. (2) The adhydiopa ends with d? K a\atha iti,
and with sa jata begins the apavdda. He examined the creatines separately, wluihei they had
jr <attah saita or not, and concluded that ‘there is nothing that 1 can call different from the tine
self’. Vadiydmt is given ioi vdi'adiuit. Sa) ana follows this one of Anand.itTxtha's explanations,
using some ol the actual words. Colebrooke has, ‘ W hat else ' s but him) can I here nflinn
(to exist)?’ S. Sltarama renders, ‘How should he speak of any other?’ and Rncr has, ‘How
could he desire to declaie any other thing difleient fiom him? ’ lxajaiama, ‘ Can any (element)
here call (the luler) diffeient?’ Max Muller and Dcussen tender, ‘ whether anything wished to
proclaim here another self.’ This must be right, or peihaps the subject should be ‘any person’,
the difference is, however, slight. This veision is suppoitcd by AnandatTrtha in Ins own
commentary, ilia bhilttat anyam matto ’nycun pravarlakam vdvadi^at him vadd, says Yisnu.
/ avadisat cannot refer to the subject of abhivyatkhyat and anyam must lefer to almdnam.
I'avadrsjit may be an intensive aoi. subj' , or the inj'unclivc of a desid. irom the intensive, both
rare forms (Whitney, Sanskrit (dammar, §§ 1019, 1025). ISIlakaiifha thinks this passage is
n ferred to in the Moksadhnrma, Mbh., XII, 10060, no doubt wiongly, see 1 >eussen’s tians.,
p. - 193 . f or abhivyaikhyat , nbluvyaiksat should eertainly be read. The confusion between
khy and ks is vciy fiecjucnt 111 all sorts of MSS., cf. Weber, Ind. Stud., IV, 273; Hillebi.mdt’s
notes on Sankha)ana Srauta Sutia, IV, 12, 10; 15, 1 ; Gobhihi Grhya Sfifra, I, 3, 18 (Oldenberg,
S'.E.E., XXX, 21); Knauer, Mdnava Grhya Siltia, p. xxxv; Seheitelowitz, Die Apokiyphen
dcs Rgreda, pp. 174, 175, and at great length in his forthcoming work, Znr Stammbildun
&c , on kicchra ; Z.JKM.G., L, 42; \\ ackernngel, Altindisehe (//ammatik , l, 136; Epi^r.
Ind, IV', 122, piakhyiihtam for p> aksdlitam. The Nirukta, III, 20, already recognizes it and
uses it in connecting V khy a with iksa. On the other hand T, a South Indian MS., has the
correct °lait, though peihaps only by conjecture. Rojai.lma gives the Imin as Vedic for
abhivyakhyat, and no doubt a coni used remembrance of such a form may have helped to
keep the absurdity 111 the text when once it had fenced its way in. Vdvadisat he gives as
let of */vad. For dtmd lie accepts the etymology from *Zat, the ‘motor’ or ‘vital loicc’.
Gcldner ( Vediscln * Studien, ITT, 116, 117) adopts the etymology of Weber and Garbe {Pie
Sd mkhy a- Philosophic , p. 293) of lit man from >y /at and so denoting (1) the wandering wind,
(2) the samsdnn soul, whence come the other meanings, person, self, body, nature. It is
quite possible that the soul and the wind were deemed to be closely connected there arc
plenty of parallels—blit of corn sc in this case we cannot take samsarin in the technical sense.
The moic usual derivation is from \/an (Roth), while Deusseu {Allg. Gesch. rfer Phil., I, 1,
285 sq.) pielcrs to deii\e diman from two pronominal stems. No explanation as yet offered
is satisfactory, since none explains Vedic tmand, Sc c. (Wnckernagel, Altindische Grammatik ,
I, 6r). Ilohtlingk’s conj. vdva dikt, ‘ to see if it referred to any one save himself,’ is good, but
not essential.
12 The commentatois all read brahma separately, and though the sense would be much the
same this is better than to take brahmatatamam (with S text) as one word. The commentators
and translators all agree it is for tatatamam , and Dcussen compares dumisprapa/aram in
Cbandogya IJpanisad, V, 10, 6. We may also compare navamam ( — nava/amam according to
Max Muller in RV., V, 27, 3, see Oldenberg, S\ />. E., XLYI, 422) Varunavdyvitamam for
0 itatamam in V, 3, 2, though there the Jaimimya I'pani^ad Hi al un ana, T, 10, 1, leads pari-
232 A 1 TAREYA ARANYAKA 11 , 4 , 3 -
Jdamdra by name. Him who is Idamdra they call Indra 13 mysteriously. For
the gods love mystery. 14
Adhyaya 5.
Jn man 1 he is from the first as a geim. 2 That seed is strength gathered from
all the limbs and he thus beais a self in his self. When he connects the seed to
the woman, then he causes it to be bom. That is his first biith. The seed
becomes the self of the woman like one of her own limbs. Therefore it huits her
not. She nourishes the self he has given her there. She, as nouiisher, is to be
nourished. The woman bears the geim. The man before the birth of the child
and thereafter 8 supports him. When he supports the child before its birth and
yatanam , and foi a large number of somewhat similar (but olten doubtful) eases, Wackernagel;
Altmdisihe Grummatik, T, 280; II, i, 128; Macdonell, Vedic Grammar, pp. 58, 59; Bloomfield,
P. A.O.S., April, 1893, p. xxxv; A.J.P. , XVII, 416-418. Otherwise it might be translated
‘just that’ in accordance with Panint, V, 3, 93, for which use Bliilgavata Bur ana, X, 36, 28 is
also cited ; so Bohtlingk, and in (’h.iudogya, /. c. t ^ta/ia is now read.
13 bor Indra as a designation of at man cf. II, 3, 7, n. 1. For adarUxm, L<*vi, p. 107.
14 The phrase heic occurs m Aitaicya Bialnnana, III, 43, 1 : ity aiaksate paroksam parok -
uxldmd hi dev ah ; a similar but characteristically slightly different phrase occurs repeatedly 111
Satapatlia Brnhinana, VI-X, but not in I V ; Weber, hid. Stud, XTII, 268; X, 127. Cf. also
Ui had.lt jrny.ika Upanisad, IV, 2, 2, where Indra is mjsteriously called Indha as the person in the
light c\e, for the same leason as heie. \\ intemitz (Gc^eh. dcr indiu/i. I itt, I, 161'I happily
coinpaies the ruldlis found in the Rgveda, the Atharvavcda, and the Yajurveda. The gods
require amusement as well as reverence. So also the gods must have animals to play with
(Macdonell, Vedic Mythology, p. 148; Gldenbeig, Religion des Veda, p. 74, and Keith,y. R. A.S.,
1907, p. 936). Other examples of obscuiity aie Satapatlia Brahmana, VI, 1, r, 2; VII, 5, 1,
22 (\\ internit/., p. 177)- Mso Wintemit/, Manltapdtha, I, xxix, 11. Sankaia sums up the
lesult of this chapter in an interesting and polemical discussion of the atrnan as eternal and
unthinkable subject (U, pp. 50-64, tians. by S. STi.Iiaina, pp. 39 49); but what he says bears
rather on his system than on the Upanisad. See also Levi, La Jbet/ ine du Sae/ifuc , p. 38, n. 6.
1 Sayana following Sankara thus sums up the icsnlt of the Upanisad in the intioduction
to this Adhjfiya. There is (1) In ah man undeveloped and truly real; (2) then adhyaropa m
(a) the fourteen woilds in b/ahmans egg, (b) vtrdj who regards the worlds as Ins body,
(c) the indnyas arising in his body, (d) the presiding deities, (e) the subjects of the indriyas
including man, (f) the food of the deities and its appropriation, (g) the thiee states of the self;
(3) the apavada , beginning with sa jdtah and ending with the end of II, 4, 3. This section
takes up as regards other biiths than the present the question of the three states of the soul.
This section seems to be referred to in the Moksadharma, Mbh., XII, 10862, and 9494. Cf.
Satapatha Brahmana, XI, 2, 1, 1 ; Levi, p. 107. For the egg, cf. Coinpcr/, Greek Thmke/s, I, 93.
u This simple and early narrative should not, of course, be explained by the paiiidgnixddyd
ns Sayana proposes, but is much earlier in conception. Anandatiitha explains the whole as
a question of the diffeient manifestations of Visnu. The edd. except Sitaiama and U and Rajarama
punctuate at retas, but the comm, and the parallelism yad etad—tad etad gre .in favour of the
other punctuation. The sense is the same. Bohtlingk’s enam ( - dtma/mm) is not essential.
5 The commentators here differ. Sankara and Aiiaridatlrtha in his likd take (1) janmano
'gre as ‘before bnth’; (2) agra era as jdtamdtram ; (3) ad hi as ‘after birth’. This seems
prcfeiable, except that a^/a eva must be considered as explained by janmano 'gre. Anarnla-
tiitha m his bha)ya explains (1) as above; (2) as agryah , sa/vaguudgi yah ; ^3) ad hi as
-II. 5
TRANSLATION AND NOTES
=33
thereafter, lie suppoits in tiuth himself, for the continuation of these woilds. 4
hor thus are these woilds continued. This is his second biitli. This self* is
appointed for holy deeds. The other self having 1 done its duty and attained old
age dcpaits, and departing lienee is born again. This is his third biith. 6
A poet says (RV., IV, 27, 1), ‘ Within the womb, I learned all the races of these
gods. A hundied bia/en lorts 1 entrained me, but like a hawk 1 escaped swiltly
downwind.’ 7 Vilmadeva lying in the womb thus de clared this. Knowing this, he
adhtkatvena. Savona renders (1) agra era as piasavat piag eva ; (2) janmano 'gre as prasavad
urdhvam ; (3) cuihi as adhikatvena , apparently bon owing this fioni Anandatlitha s bhasya. The
seivices befoie and alter birth which Rajarama Ramakisiia Bhagavata alone recognizes, as
appaiently also Colebiooke, are explained as the iiouiislnng the mothei and pel funning the
usual ceremonies before and after bnth. It is just possible, liowcvei, that adlnbhavayati is
the verb, and the lefeience is only to what is done befoie bnth. Bohtlingk omits agio,
4 Contrast the late and elaborate passage m K.uisTtaki Upanisad, 11 , 15. The passage,
JaiminTja Upanisad Bialnnana, 111 , 11, is fundamentally different.
6 lliat is the son. 1 he following passage is quoted by Sahkaia on Bihadaiamaka Upanisad,
P- 307 ;
6 Sank a 1 a explains that as father and son aio one a f Rian (cf. V, 3, 3), the three births aie
correct. Sayana sajs either (1) the atman being one, it has thiec huths, two as son, one as
father; or (2) the two births of the son have analogies in the case of the father and that of the
father 111 the case of the son, so that each has thiee bmhs. The thud bnth is taken by the
commentators as icbuth 111 heaven, hell, or in the woild of men. Probably, as theie is no
proof that the Upanisad knows the doctrine of transmigration, it rcfcis to being horn m the
next world, an idea familiar 111 the Bialunanas (cf. Macdoncll, i'edn Mythology , pp. 16S, 169 ;
.Sanski it J Alt'ratine, pp. 223, 2 24) which diltcrs essentially from transmigration, i. e. bnth into
this world again, see JUeussen, Philosophic dcr Upanishads, pp. 294, 295; K. T., pp. 325 sq ;
I. evi, pp. 96, n. 1, 97, 11. 1; 11 lllebiandt, Ped Myth , II, S; contia, Gcldncr, Vcdische .S iudien,
II , 288 ; Bohtlingk, Satin. Per., 1893, p. 92. For vayo-gata, see Wackernagel, Altindiuhe
(lrammatik , II, 1, 190.
7 This veisc is veiy obseme in this connexion. Sankara, Anandatiitha, and Sayana all explain
it as refemng to the innumerable bodies thiough which Vamadeva had passed until he obtained
inukti thiougk knowledge. This meaning cannot be got fiom the passage. The context seems
to show that it only means that Vamadeva. knew the ilnce bulbs ot atman , and so escaped and
became immortal. The doctrine of niukti is not appaiently known to the wilier of the
Upanisad. If it wcie, it would be made clear. I* 01 the meaning of the verse in the original 1 f.
Pcigaigne, Rcl. Ill, 322; Kggeling, SHE., XXVT, xx, 11. 1; Roth, /.. I), A/ (/ ,
XXWI, 353; llillebraudt, Zed. Myth, 1 , 2S2 ; and especially Bloomfield, J.A.O..S.,
XVI, 1-24, who explains the in)th as icfcrnng to Agin. When the cloud is lent in
the storm, the lightning (=(yena) bleaks fiom the cloud and simultaneously the Soma flows
upon the earth. Sayana in his Rgvedic commentary follows this passage. On RV'., IV, 26, i,
Sayan a says that Vamadeva, who had in his mothei's womb the knowledge of Brahman, sets
foith that knowledge of the identity of himself and Brahman, in the verses ahum Mauur, &c.
(so Satapatha Brahmana, IV, 4, 2, 21 and 22V So [Sayana] on Athaivavcda, XV 1 IT, 3, 15 ; sa
khalu garbhdvastha eva saint ntpannatattvajfianah svasya sdrvufmyain anuuinuladhau. Sieg
{Die Sagenstoffe des Rgveda, pp. 76 sq.J holds, 110 doubt, rightly lhat the idea is not found
in the RV. passage, but no conclusion as to the prionty o( the Satapatha Brahmana, l.i. t
can of course he drawn fium the fact that no mention is theie made of the legend, which
ma> quite well have been known to the Satapatha, though not icfeircd to. Ills veisiou
234
AITAREYA ARANYAKA
II,
stepped foitli after the destruction 8 of the body, and having enjoyed all delights
in the world of heaven he became immortal. 9
Adhyaya 6.
Who is he 1 whom we meditate on as the self? 2 Which is that self? That
by which one secs, by which one hears, by which one smells scents, by which
one foims speech, by whuh one disciiminates sweet and sour? That which is
the heait and the mind, 3 perception, injunction, understanding, knowledge, wisdom,
vision, fitmness, thinking, considering, helping, memory, resolution, will, breath,
love, and desire ? 4 All these are only names of knowledge. 5 That (self) is
(pp. SS S(| , cf. Pischel, Valin/ie Studicn, I, 211 sqA of this verse takes the last part as meaning,
‘Then came the eagle; thiongh the swift one {javani as an adj.) I escaped,’ the speaker being
(as in IV, iS; Indra himself. Sicg reconstructs the myth as one in which Tndra even before
both desires lordship over the gods, who theufoie try first to prevent his birth and then seek
to rcstiain him, until he escapes by the eagle’s aid. This is very ingenious but not proved.
8 Sa) t) abhanddt accoiding to AnandatTitha. After death, Sankaia and .Say an a. This seems
cutniu and is followed by the translators including Sitar.uua and Kajaiama.
u The end ol this section is, Say ana says, to produce disgust with the body and with
the scries of liws undergone by the unenlightened. There is no trace of this in the original.
Kajaiama Ramakrsna Bh.Ignvnta has an oiiginal view of this section (ed., Bombay, 1898, p. 7).
lie takes it ns (haling with (a) the seminal soul which as Iransfeiied has its first buth,
(b) the second birth as a human being, (c) death and rest in the indestructible heaven.
‘ The third sleep is the sleep ot death beginning in this, and ending in the heavenly world.’
This veision ol the Upamsad—though coloured by Christian influences—vet seems to me to
recognize the faet that transmigration is not refeiicd to. Similaily he derives from 11 , 4, 3
that the human brain is entered by the highest spirit and so becomes worthy of life.
1 This Adhyaya is the final answer to the questions proposed; upasmahe may also he
translated ‘worship’ or ‘seivice*. Colebrookc takes it: ‘What is this soul? that we may
worship hnn.’
3 Max Muller and Bohtliugk read ko yam, but .Sankara undoubtedly took it as ko 'yam ;
and though awkward the constiuction is not impossible, cf. KV., Vlli, 4, V., XV,
257. Kata) ah no doubt refers to the two views ol at man hinted at in IT, 4, 3 and here
developed as a mere spirit or a central function.
3 The idea that tlieie is one central function is clearly heie developed, and this denial
that the sciisls, Sec. aie essentially different is cieditable to the thought of the Upanisad. It
is the idea developed in the Thcactetu r, 184 sq.; Republic , 533 sq. Cf. Kausltaki Upanisad, 111 ;
Kihadarnnyaka Upamsad, T, 5, 3, which is the famous asseition that it is by mauas man secs
and hears.. See Deussen, op. cit., p. 246; K. T , p. 273. Sayana endeavours to disciiminate
fudayam and mauas as btiddhi and mauas, but Sankara regards them as one. The constiuction
is eleaily as taken in the translation, though Koer and STtarama differ.
* That these teims, which icmind us of the later meaningless Buddhist repetitions, had
ever any definite meanings is most impiobablc. Sankara rendeis them thus: samjildnam —
u tanabhdvah, ajiidnam — Hvarabhdvah, vijilanam—kalddiparijfldnam, prajfidnam —pra/flald,
rncdhd = yt anthadharanauima) thyam, dr stir = indriyadvdrd sarvavisayopalabdhih, dhrtir -
dhai anarn, maltr = mananam, manful = svfitantryam, jutis = cetaso rujadiduh hhitvabhdvah,
snntih - smaranam, samkalpah =* iuklakt y/ddibhdveua samkalpanam riipddindm, kratur -
odhyavdulyah, asuh = prdnanddijfvanakriydnimittd vrttih, kdmah = asamnthitavitaydkdnkw
t> yja, 7 edab - strnyalikarddyabhilasah . Anaiidatirtha’s explanations arc, in order, samyak/fidna,
►II, 6
TRANSLATION AND NOTES
235
brahman , e Indra, Prajapati, all the gods, the five great elements, 7 earth, air, ether,
water, lights, .all these and those which are mixed with small as it were, 8 seeds of
\arious kinds, born of eggs, born from the womb, boin fiom heat, 0 born from
germs, 10 horses, cows, men, elephants, and all that breathes, whether it walks or
dtatajildna , lavidhajildna , prakt dajildna, avhp> dajnana, datiana, dhdrana , tndsn pra wanes n
tatalvdn nmli/i , brahma duidni itatvam , sarvaptemna, sarresu deiakalem svat iipesu <a saniam
ramatc , satvaklpli, san'akatrtvam auina, amrtananda , svatanttatva. S.lvana borrows fiom
both; he refers samjiidnam to samyak , inedha to grant hatadaj thadhiii ana/n , juiih to 01
as in Sankara, samkalpah to tiw/nhine 'pi raduni samyaktvena kalpanam ; for the rest he
follows faithfully Sankara. Kajaiama icndcis : ‘ consciousness, dncction, sagacity, intelligence,
retentive povvtr, understanding, courage, power of thinking, freedom of thought, intrepidity,
memory, will, capacity, wtality, ambition, obedience.’ bohtlingk makes these subjects and
p/ aj fid net ram pi edicate.
5 This may fanly be construed as an assertion of the pie-eminence of knowledge. The
parallel passage 111 the Kausitaki Upanisad, 111, is clcaily later, for it combines elaboiately
the doctrine of prana (*ee II, 1-3, above) and that of prajiid. The relations cannot be reveised.
6 Possibly masculine as Sankaia, Anandatirtha, and Sayana think, followed by Colcbiooke,
Koer, Sltaiiima, Rajuuima, Max Muller, bohtlmgk, and Dcussen. but this is not necessaiy nor
likely in view of the neuter below, and brahman (111.1 is not found as a deity in the Aitaicva
bruhmana (but only as pnest, p. 6<S). The oceuircnce 111 MaitrayanI Samhitu, II, 9, 1, is
interpolated, v. ftclnoeder, hid. Lit ., p. <;r, n. 1, Muir, Sansk. 7 'twts, V, 323, (in<ls the masc.
in various Satapatha passages, unnecessarily, but it ocaus, c. g. Kausitaki Upanisad, 1 , 3.
The masc. is naluial and is helped b) the following masc.
7 r l his passage is idled on by Dcussen top, cit,, ]>. 16S; K. T., pp. 1S3, 18C) in suppoit
of his view (accepted by Macdonell, SamAnt I i(e>a(utc , pp. 217 si], aud Wnilcinit/, (JiSih , der
uidisch. I tit., T, 205) of the lateness of the Aitaieva Upanisad. but there is nothing in the
expression itself to demand a late date, and the fact that the version in the Upanisad of the
ueation is so detailed, instead of being a proof of lateness, may rather be consideied a sign
of eaily date, when the ueation still was considered a real act and the doclune of the
omnipresence of la ah man as consciousness was not so fully developed. The passages,
bihailrunnyaka Upanisad, 1,4,7; Ch.uidogya Upanisad, VI, 2,3, both contain a reference to
name and form, a conception familiar to buddhism but not apparently at all eaily’. The
Taittniya, 11 , 6 , is evidently a meie thun/e of a well-known doetiiue. but that Upanisad
bears conspicuous traces of lateness; indeed it alieady quotes SI okas very often and becomes
(juasi-mctncal, while it knows the Atharvangiiases (II, 3) and has a much developed thorny
of the koias of d/wan. For the elements |dtlaia •*- empty space), see bohtlingk, baths. her.,
T9 00 , pp. 149-151 ; Keith, /. R. A. .V., 1909, July.
s Mixed with small (Sankara). Ira he calls meaningless. Cf, \, 1, 2,11. 3 ; HI, 2,6. * Mixed
fiom smaller poitions (of the former)’ is Koer’s version, which is no doubt the sense. The
others of various soits are opposed to the gicat elements. Colcbrooke has: ‘joined with minute
objects and other seeds.’
u .Sankara explains as yukddini which Anandatlitha accepts. Sayana renders krimidaniiddJni.
The word does not occur in the Chandogya Upanisad, \J, 3, 1, but it is impossible to accept
that as a valid proof of later date since such lists (cf. those of the p/anas, T, 3, 7; 4, 1)
vary enormously in the same book. In jdrujdni , cf. jam, Jaimmlya bruhmana, II, 430, 6
(J. A. O.S., XIX, 100); Bohtlingk’s jardytt is not necessary. For a similar list cf AnuglU,
Mhh., XIV, 1134. ^
10 Rendered by Sankara vrksddTni, by Anandatirtha hhuvam hhiltvd jdtdni t> nddTni, and
by Sayana tarugulmddini. Rujuruma has ‘ shoot-boin’. The foiin is normal and is not a case
236
AITAREYA ARANYAKA
II, 6-
flies, and what is immovable'. All that is guided by knowledge, it rests on
knowledge. The world is guided by knowledge. Knowledge is its foundation. 11
Knowledge is brahman. lie 12 by his knowing self having left this world and
having obtained all delights in the world of heaven became immoital.
Adhyaya 7.
My speech rests on mind, my mind on speech. Be thou revealed to me. 1
of jy — dy for udbhidya (cf. Schcftelowitr, Ztir Starnmbildiing in den indo-^crmanischcn
Sprat hen, § 10).
11 The question is whether this justifies an attiihution to the author of the doctrine that
knowledge alone exists. Tt is quite open to aigue that we only are given the doctrine that
the world is guided by knowledge, which leaves us with a final dualism. I think probably
the author went fiuthei and intended to assent the origin of all liom knowledge, cf. II, p
It so, he represents exactly the later Blragavata view, 11 perhaps that of Badaiavaua, of the
natuie of leality. The self, 01 god, is conceived as creating the material world as a reality, b
but the exact nature of the creation is left vague. The relation of brahman and diman is
likewise left vague, a mere identification such as may have been meant being of little value.
But of couise none of the questions had vet clearly presented themselves. Cf. Thibaut, S./i. E .,
XXXIV, xcvii s<j. jXLYIil, lntiod , for Ramanuja's view, and my reviews of Deiissen’s Philosophic
der Cpannhadi, J. R. A. .S’., 1906, pp. 590 sip, and of Ills Vierphilosophiuhc 7 'ex/e, J. R. A. S .,
19°7, ])]>. 46.2 sq.; Grierson, J. R. A. S. } 190S, p. 361. Rajaraina rendeis prajMna ‘source of
intelligence \
u Accoidmg to Sankaia, this refers to Vamadeva, see JI, 5.
1 dvn dvir ma edhi is apparently the con eel leading, hut the second dvir is very curious.
Say ana escapes the difficulty by equating the dvir to svapialdsam brahmacaitanyam and taking
it as a vocative, the rendering dvir cdhi as prakati bhava, which (though followed by Cole-
brooke) is unfortunately ijurle impossible. The phrase dvir + \bas, Sc c. is not at all rate, e. g.
RV., T, 31, 3: dvir bhava Vivdsvate (wheie Bergaigne, Rel. Vt ( d. } I, 55, conjectuies, no
doubt rightly, bhavah, sec Oldenberg, .V. />. E., XIA I, 25); I, 146, 4; IV, 10, S ( = AV., XX,
77, 8) ; I, 16; V, I, 9: dvh ydsmai ear utamo babhutha; V, 2, 9: (Agni) dvir vitvam k>)title
rriahitva, V 11 , 103, S; AV., XII, 1, 60, anil dvir dvir edhi (as read m K) would ho perfectly
natural, but could hardly have been corrupted rrrto the traditional text. I would suggest that
we have here in external combination an example of the working of the tendency which causes
is in internal combination to be lengthened where it is pait of the stem (e. g. diih, sajtVi,
see Macdoncll, J'idii Grammar, p. 10; Wackeinagel, Alttndische Grarnmatik, T, 42,43; II,
1, 126). This point may he noted in favour of the view that in avis the vis is part of the stem
(cf. Si. Petersburg Dictionary, s. v.). With the whole should be compared Manava Grhya Sutra,
I, 4, 4: which has van me rnanasi pratisthild mano me vdci pratisthitam dvir ayur rnayi dhehi
vidasya vdnih (sic) si hah, and, pieceding all this, after the woids pi dk svisiakrto } tha japa/i,
the words riant vadisydmt to the end. The reading vdnih is no doubt wrong, bc.ng a
conuplion of ma dni by Sandhi, mdni with h incorrectly restored (it of course would in any
case in most MSS. disappear before sih). It appeals from Knauei’s Cnt. Note (p. 6) that
a Cf. Rajaraina Ramakrsna Bhagavala’s ed., p. 7, where he finds in IT, 6 the doctrine that all
has its source in the highest spirit.
b Cf. \\ indelbaml, History of Philosophy, pp. 252 sq.
-n, 7
TRANSLATION AND NOTES
237
You are the two pins 2 of the Veda. May my lore forsake 3 me not. I join day
and night with what I have learned. I will proclaim the real, I will proclaim the
true." 1 May this protect me, may this protect the teacher. May it protect me,
may it protect the teacher.
vdnTh is a conjecture of his : the text MSS. in I, 4, 4 have either vdndfii or 7uinT, while, ibid. S,
all save one ( vdnor/i ) have vdm. Only one l’addhati (cf. p. iv) has vdnim, obviously ail error
foi 7 'duoffi (which of couise (cf. V, i,6, n. 4^ is the Saiulhi of rd/t: oni), if it is not a mere
misreading of the MS. Theie is thus no real support for rd/iT/j (how exactly l>r. Knancr
would take it, I am not sure\ and in the Manava (Jrh)a Sutra the simple Sandhi mdintd
for nie + dtmd is actually found in I, 3, 2 (so also I, 9, 11 : 7>ida? d\l° \ T, 11, 16: vih'ddi, &c.,
see Knauer, p. xxxix). Probably nidnl lead to the moic intelligible (to the scribe) vdni.
f'or van. See., Knauer, who does not notice the Aitareya passage, quotes P.uaskara Grliya
Sutra, 1 , 3, 25; laittirlya Snmhita, V, 5, 9, 2; TnittiiTya Aianyaka (Andhra text), X, 72 ;
Athaivavcda, XIX, 60, 1. There is also the parallel version in Sunkhuvana Aranvaka, VII, r,
where vcdaulntntu'n niTh takes the place of 7'edeisya, See. This may perhaps mean 'hidden in’, but
probably wc have a mere corruption ; see my translation. The Mantras are no doubt old enough.
Golebiookc, who comments on the use of Mantra as applicable to part of an Lfpnnis.ul, rendeis,
‘ May my speech be founded on understanding, and my mind be attentive to my uttciance.’
1 Ananayasanmtthe , Sayana. Colebiooke lenders, 'For my sake (o speech and mind')
nppioach this Veda ; ’ perhaps leading nuinu. Pi. Scheftelowitz takes it as ‘ navel ’. The word
in the Rgvedn, T, 35, 6, See. (cf. Maedonell, Vedie G? ammar, p. 39b seems to refei to the pin of
the axle of a cart, and the metaphor is natuial enough ; cf. Leumnnn, Kt. Wo?/., p. 31.
3 piahdsTh may be a second person, e>r a problematic thiid person based on a false analogy
(cf. W hitney, Sanskrit Orotnmar , § 889 ; Weber, fieri. S/tz., 1S95, p. 830), or an enor for ptahdsit.
lhecisely the same diffeience of rending occurs in Klula, IV, 8, 5, U utdm ?>ie nut p?d hddh,
where Peterson's MS. h.ts hdsit, and cf. Manava Srauta Sutia, H, 1, 2, 3b (Jidsif) with Taittnlya
Samhila, TTI, I, J, 2 (fidsT/i), in the same phrase, dtk^e rnd md hdsiJi), and in ITirnnyakeii
(irhya Sntra, I, 6, 20, 1, yathdsat for yathdsah (Oldenberg, .S’ li. E., XXX, 189). Scheftelowitz
renders: ‘das von mir Celioite moge man nieht verspotteii vermittcls des Krleinten,’ taking
hduh from *Jhas. The long d would be unusual,* but in any case a derivation fiom Vhd
seems preferable in point of sense and is suppoited by Athaivaveda, VT, 41, 3; Taittinja
Aianyaka, TV, 42 (Anandasrnina ed., pp 352, 355). The tianslation will be hteially: ‘O lore,
forsake me not,’ reading s?uta. peihaps, as the notn. is unusual, and the neuter voc. is
perfectly well supported (cf. Delbruck, Altimhsihe Sy?itax, § 66), and the reading iruta ?ne
is easily corrupted into frutam me, cf. Lanman’s note on Whitney, A/fian>a Veda, XVJ 11 ,
2, 31 Whitney, P.A.O.S., Oct, 1887, p. x\v, and my note in J. R. A. S., 1907, p. 225,
although the nominative can stand, cf. Winternit/, Meuitrapdtha, J, p. xviii. 11 For the sense
cf. Atharvaveda, 1, 1, 4; Taittiiiya Upanisnd, I, 4, r.
4 From here to the end this is identical with the Taittirlya Upnnisad, Siksavalli, 1, 1, or
Taittiriva Aranyaka, V 1 T, r, 1: The sense of aho?d(?d?i is no doubt, ‘ I work all day ami
night,’ as Sayana takes it. Colebrookc renders, 4 Day and night may I behold this, whieh
I have studied.’ In III, 1, 2, the ncut. is used.
11 Coinpaie, however, sdksye which Whitney, no doubt rightly, reads in Atharvaveda, TI, 27,
5 , although the foim elsewhere is always s.i/.\ye, and III, 1, 6, 11. 5. Ahaut , given as only
giammatical by Whitney (Roots, &*<., p. 203), is.found in the Dasakuinaraearita (Buhler, Ind .
Ant., XXI 11 , 147).
h See also my note in /. A’. A. .S'., 1908, pp. 1124 sq.
238
AITAREYA ARANYAKA
III, 1,1-
ARANYAKA III
Adhyaya 1 .
Nfxt comes the Upanisad of the Samhitfi text. The former half 1 is the earth,
the latter half the heaven, their union the air, says Mandnkeya. The union is the
ether, 2 so proclaimed Maksavya. ‘ For it is not considered independent, 3 and so
I do not agree with his (M&nrluka’s) son/ he said. 1 They are alike 4 and it is
considered independent/ said Agastya; for the air and the ether are both alike.
So far as regards the deities. Now as regards the self. ‘ The former half is speech,
the latter half the mind, their union is the breath/ so said SiiravTra Mandnkeya.
Then said his eldest son, ‘ The former half is mind, the latter half is speech. For
by mind one first resolves and then utters speech. Therefore is mind the first
half, speech the second half, and tiutli their union.' It is indeed alike •’ with both,
father and son. This compact of mind, speech, breath, is like a chariot 0 with
three horses. He who knows thus this union, obtains children/ cattle, fame,
1 e. g. in - t ifniw tie, m is purinn upam, t uttaiarfipam, and ml Snmhita (Sly an a), lor
all this Aranyaka, cf. Sankhfi)ana Aianyaka, VIT, VIII, printed in Appendix, and my trans¬
lation, pp. 41-56.
a AkaUi is rendered 'void' by Bohtlingk in his translations of Ch.lndogya and Bihadora-
nyaka Upanisads; see IT, 6, n. 7, contra, Whitney, P. A. 0. .V., Oct., 1890, p. Ini.
li This is not at all easy. Alette (like dadrie , if, 1,3; S') seems to be passive, because it
is difficult to make out a translation cither as ntUttivdn (Si!)ana) or mattye (AnandatTrtha).
The subject must be vdyuh , and the sense must be as in Sruana (cf. Sankara 011 Taittirl)a
Upanisad, III, 10. 4; Max Muller, S./J.E. , XV, 68,11. 1) that vdyu is included in akdta and
theicfore is infeiior to it. AnandatTrtha takes put re tut as refeiring to the fact that dkdla is
the father ot vdyu. The subsequent identification he explains on the ground that vCtyu is
the stronger. In Taitthiya Upanisad, T, 3, 2, the earth, sky, etliei {j*emttta> t/:fd, Sank.ua) and
vdyu are given as the lour faetois. Aya is obscuic: it may be a gen. - dat. and icier to
Mandnkeya, or possibly a vague reference (cf. Rgvcda Piatisfikhya, I, 2) to the subject, helped
by such genitives as that in V, 1, 1.
4 Samdtte is nc-nt., probably because mate is understood, or peihaps it is fern. The solution
is that the two views are equally correct, because in updmnds it is not things but words that
are considered (Sayana). AnandatTrtha lightly takes the last woids as giving the opinion of
Mahaitareya.* Otherwise they must be Agastja’s in which he concuis. Max Muller reads, as S,
u'/i, but it is not in B or the other MSS. and it is merely a misunderstanding of the commentator.
f ’ They give a similar result, and so aie alike, and equally justifiable, tta hy updsand
vadu tat tram ape/: sate. For man as and vac, see L£vi, La Doctrine du Sacrijhe , pp. 30, 31.
" Visnu is made the subject by Anandatntlia. The real subject is clearly the meditation
on the Samhita. For three horses, cf. RV., I, 39, 6; 100, 17; VI, 47, 24; \III, 7. 28. The
metaphor recurs constantly in different forms in Sanskrit Uiteiature, e. g. Mbh., XIV, 1427 sq.
'l’he analogy with the I'/tacdrus , 246, is obvious. For satnhatah cf. RV., Ill, i, 7; Oeldner,
Vcdtuhc tStudien, I, 164.
7 Anandatntlia rendeis the childicn as ptajildna , and the cattle as Vedas. Sayana with
-Ill, I, 2
TRANSLATION AND NOTES
2 39
glory, and the world of heaven. He lives all his days. So teach the Mart da-
kcyas. 8
2. Then comes (the teaching) of Sakalya. 1 The first half is the earth, the
second half the sky, their union is rain, Paijanya is the uniter. Thus it is when
he rains strongly and continuously for day and night, then people say, * Earth
and heaven have united/ So far as regards the deities. Now as regards the self.
Sankara regards this Upanisad as intended for persons who are neither fit for mukti (If, 4-6)
nor even for union with lliranyagarbha (II, 1-3).
8 This section gives us the views of ceitain Mandfikcyas. The Mandfikcyas occur in Kgvrda
l’ratisakhya, § 200, and in the Pin ana tradition (^ Weber, Ind. Mud., II, 100 sq ; III, *35^.
Scheftclowitz, Die Apokrypheu des Pgvcda, p. 1 2, has levivcd the theory that ceitain of the Khiias
represent parts of their Smphita, but of. Oldcnberg’s review, Dolt. gel. Anz , 1907, pp. 218 sip, and
my review,/. A‘.A. S , 1907, pp. 226 sq. The word Upanisad 111 this section clearly means ‘ secret
doctrine’. This is certainly the earliest sense of the woid (derived, no doubt, from teaching in
the forest, which was done for the sake of secrecy, ef. Intiod., p. 15). T cannot accept Dcusscn's
view {Philosophic der Upanishads , pp. 13 sq.) that the earliest sense was ‘secret woid’ (a ease
like tajjaldn, Sec), then ‘ seciet text ’, then ‘ secret sense ’ of a 1 itual action. The earliest sense may
well have been ‘secret meaning’ of a ritual action, whence it seems to me the other meanings
are veiy easily derived. Dcussen’s thcoiy is bound up with Ins view of the Ksalrijns as
propounded of a seciet lore, as to which ef. Introd , pp. 50 sq. ; 111, 2, 6, n. ji. I agice
with Dcitssen, however, and with Winleinitz {Geuh. deritidiu h. I it t., J, 208,11.) in rejecting Olden-
bcig’s view (Z. D. M. G., L, 458 sq.) of Upanisad as updsaud. .See, however, also Z.D MG., Id V,
70 sip, and Max Muller's view 111 1869, Apveda PiatiSakhya, p. iv; Hopkins, Pel. of India, p. 218.
A muddled vcision of this section occurs in the Kgvcda Piatisakhja. 1 , 2 ; 3 Mohdukcyah
sa min Id m idy um oh a tat ha ho'a m idya Makuivya cr>a | saindnatdin anile id m bare ea niotvd-
gadyo 'vipai 1 hard in tad tva || 2 || adhyaimaklptan Suravirah sutah 0 - <a vdninauasoi vivadanty
dnupunye | sand he 1 vivartanam nirbhujam vadanti ianddhak^oroudi amain ca piolinnani || 3||
Sec Max Muller, pp. lti-vi. '1 he Sankhayana lias, \ II, 2, an attempt at an impioved vcision
reading in one MS. pai ihvi tah in both cases. Pohtlmgk, in the smaller Di,t., 1 , 1 30, rendus
avipai ihrta as ‘ identic’, but this makes no sense. The lefeience in the Tralisakliya is of course
valuable as giving Satinaka’s date as a tn minus ad quent for the lowest date of the Aianyaka.
1 It refers to the case of iko yan an, Tanim, VI, 6, 77, i.c. where vowels like i become
y before* a. A fouith party is introduced. Sakai)a must of couise be the great grammaiian
to whom the Samhtta is ascribed, and this gives us not a very ancient date for this Upanisad.
Put it need not have been wnttcn long after Sakalya. Rather it seems to be caily. l*or
Sakalya’s date see Introd., p. 71. TTe must piobably go back to 700 n.c. (ieldner {Vedisihe
Studien, III, 144 sq.) considcis that Sakalya must be identical with Yid.igdha Sakalya mentioned
in the fsatapatha Prahmana, XI, 6, 3; XLV, 6, 9 ^sec Webei, hid. Stud., IX, 277 gq. ; J„dian
Intel at me, p. 33) and identified with the maker of the podapatjia by the \ ayu I’uiana, l.X,
58. lie was therefore a contemporary of Arum and Vajhavalkya in opposition to Oldenbeig’s
view {Prolegomena, np. 371 sq.) which refers him to the end of the Piahmana peiiod. b Weber
(be.) thinks that Sdkala in the Aitaieya Piahmana, III, 43, 5, refers to his school, but the
a sutds, which is wrong in fact, illustrates the inaccuracy of the reproduction.
b Geldncr evidently takes a much more respectful view of the antiquity of these sages than
I would. I think it quite possible to hold that Sakalya and they belong alike to the end of the
Piahmana period. On the other hand 1 think Iloernh’s dating .Osteology, pp. 106 sq.) wiong;
see Z. D. M. G 1908, pp. 138, 139 ; f R. A. S , 190S, p. 368.
240
A1TAREYA AR.ANY.AKA
III, 1, 2-
Evcry man is egg-like, 2 there are two halves, they say; 3 this is the earth, this
is the heaven, and between them is the ether, just as there is the ether between
earth and heaven. In this ether 4 the breath is fixed, as is the air in that ether.
reference is too fir-fetched to be woitli consideration—indeed such comparisons hinder rather
than aid progress. The evidence of the Vayu Purana is worthless. Identifications arc easy
and obvious, and we cannot tell that we have a piece of tradition at all. The fact that the
Aitareya Biilhmana does follow the rule of Sakalya (Panini, VI, I, 12S), that a before r becotnes
a and that a may remain, cannot prove that Sakalya is prior to it: the icvcisc may be the
ease. As Geldner admits, the RV.—and the Aitareya Brahmana is in the same position—do
not follow his rule (VI, 1, 127) as to f u before dissimilar vowels, and we are left with grave
doubts whether Geldnei’s view that Sakalya was merely to Panini the author of the facia pa (ha
and author of the Pratisakhya is sound. The fact therefore remains that when Aitareya
Brahmana, III, 46, recognizes bhavdsi fthbhih as the pronunciation, it cannot have befoic it
Sakalya’s text, unless we admit (which is loo bold) that the Samhita is later than Sakalya.
1 piefer, therefore, Oldenberg’s date of Sakalya, and 1 would lay stress on the fact that 111
the Aranyaka he is Sthavira Sakalya, a in the Brahmana Vidagdha. These names are too
distinct to permit of identification. The Sakalya of the Pratisakhya is likewise Sthavira and
must be the same as the man here. 1 '
2 Atidam (later anda, cf. W'acheinagel, Altindtschc Grammahk , I, 171; Macdonell, Vt'dic
G> am Mar, p. 33, n. 14) amlasadrlam vat navtkdrak chan da sah (Sayana). The ncut. is note¬
worthy as compniatively rare in Sanskrit. Cf. Aitareya Jhahmana, VII, 13: krfanam ha du-
httd ; also II, 3, 5, madhyam dtma, &c. Paiallels aie common in Greek and Latin (ovk aya 0 bv
iroXvKotpavtT}, Monro, Homeric Grammar a , p. 166; malum mi hi -aide tar ( esse ) mors, Cicero,
"*y«.rc., I, 5,9). The use is thus substantival rntliei than adjectival as is cleaily felt in the case
of madhyam . See also the stiiking case, Brhadaranyaka Upanisad, I, 4, 3: tdsmad idam
ardhabrgaldm iva svah (so Bohtlingk, Chrestomathie 2 , p. 357; Max Muller, S Id. E ., XV, 85,
11. 3). In id nu theie is a lengthening found also in the Aitareya Brahmana in piosc
(Aufrecht, p. 427) with id also. Ct. Wackernagel, Altindische Grammalik, I, 312 ; U, 3, 8,n.9.
3 ‘ They say’ can hardly icfer to the following woids, as Max Muller takes it, though this is
paitly suppoited by the last words of the section.
4 Jasmin hasmin is ceitainly curious. The Sahkliayana parallel, VII, 3, is a correction and
thiows no light. The MS. evidence is stiong and Anaiidatirtha renders it as fasmiu ha asm in.
Pci haps s m in stands for asm in (ef Muller, Pah Grammar , p. 2 4) and ha is the particle. No loot
or base ha exists fiom which hasmin could naturally be formed. Su).ana ignores the point, and
may possibly have read tasminn as min as does Rajendialala, but this is unlikely. The cor¬
rection has min leaves the erroi unexplained. It is to be noted that in the Sunah&epa legend,
Aitaieya Biahmana, VII, 13, the MSS. read: id ha smd dkhydya, which Aufrecht keeps in the
text and gives (p. 43O as one of the grammatical enors of the Brahmana. The parallel Saiikha-
jana text has merely id. Bohtlingk in his Chrestomathie 3 , p. 351, and Sachs. Per., 1900, p. 418,
amends to hdsmd and claims that Sayana bears this out. But Siiyana’s note while showing that he
took smd as equivalent to asmai is not conclusive, though it tends to show that he had dsma'y)
before him, just as he seems to have lead iasmtnn asmin here, but arguments from his silence
are dangerous. He ignores imasmai in II, 3, 7. I do not think it impossible that this smin
and the Aitareya Brahmana’s smd are parallel phenomena of an attempted simplification of
a Tt is tine Sthavira does not occur in III, i, 2, but I do not think it is reasonable to
take the S.ikalya of that passage as different from him of III, 2, 1 ; 6, as does e. g. Weber,
Indian di/t cat arc, p. 50.
l ’ On him see Max Muller, Pgreda Pr dtAdkhya, pp 7 sq.
-in,3
TRANSLATION AND NOTES
241
Just as there are those three lights in heaven, so there are these three lights
in man. As there is in heaven the sun, so there is the eye in the head. As there
is in the sky the lightning, so there is the heart in the body. As there is the
fire in earth, so there is the seed in the member. Having thus represented the
whole world as the self, he said, ‘ This is the symbol of the earth, this of the
heaven. He who knows thus this union, obtains children, cattle, fame, gloiy,
and the world of heaven. He lives all his days. 6
3 . Then come the reciters 1 of the Nirbhuja. The Nirbhuja dwells on earth,
the Pratrnna in heaven, the Ubhayamantarena in the sky. Then if one should
rebuke him who recites the Nirbhuja, he should reply, ‘ Thou hast fallen from
the two lower places/ 2 If one should rebuke him who recites the Pratrnna, he
should reply, ‘ Thou hast fallen from the two upper places/ But theie is no
rebuking him who repeats the Ubhayamantarena. 8 For when he unites the words,
that is the Nirbhuja form; 4 when he pronounces the two syllables pure, that is
the Pratrnna form. This is the first. By the Ubhayamantarena both are fulfilled.
the forms of tlje base a. Possibly the production of such forms may be due to the analogy
of sdsmin (RV.), and cf. sasmdf (( handogya Upanisad); Whitney, Sanskrit Grammar , §495 fin.
See, however, also Bohtlingk’s remarks in his Gram mat. Absonderluhkeiten im Aiiareya-
brdhmana , Leipzig, 1900, where he regards the irregularities noted by Aufrecht, 1 . c. , as due to
misreadings of the text, and I fully recognize that undue reverence to such texts is absurd. On
the othci hand old forms do disappear, and cf. perhaps the use of imd and tmdnam , MnitrayanI
Upanisad, VI, 7; II, 6 , and the Vedic inland (P.inini, VI, 4, 141; Wackernagel, AUindhcht
Grammaiik , I, 61). There is also the elision of a in nasi , Mantrnpatha, I, 13, 9 ( ~IIiranyake&i
Gpiya Sutra, I, 16, 3), see Wintcmitz’s edition, I, xxvii ; Wackernagel, T, 318.
Ihese sections 1 and 2 may be compared with Taittiilya Upanisad, I, 3, which treats the
samhita with reference to the spaces (eaith, heaven, ether, wind), lights (fire, sun, water,
lightning), knowledge (teacher, pupil, knowledge, training), generation (mother, father, child]
begetting), and the self (lower jawbone, upper jawbone, speech, tongue). This elaborate
system must be later than the Aranyaka. Cf. Max Muller, Pg7>cda Prdtitdkhya , pp. iii sq.
1 Or recital ions of. The Nirbhuja is the Samhita, the Pratrnna the Pada, and Ubhayaman¬
tarena the Krama P.ttha. Max Muller (see his Rgveda Pidtiidkhya, p. iii, and A r ae/itrage,
p. ii) first pointed out the importance of this passage. Cf. also Oldcnberg, S. B. E., XXX,
146 sq.; Prolegomena , p. 380; Macdonell, Sanskrit Literature, p. 51. It is summaiized in
Prati&akhya, I, 4 ; see my Sdnkhdyana Aranyaka , p. 45, n. 3; III, 1, 2, n. 8.
2 Acyosthdnlardbhydm is clearly a case of iiregular Sandhi, cf. Atharvavcda, IX, 1, i;
prthivya n tank sat ; III, 3, 4, n. 11 ; Wackernagel, Altmdisehc Gram mat ik , I, 316, 317 ; Macdonell,
Pedic Grammar, pp. 64, 65 ; J. A.'O. S., XXV, 99-102.
It 1S the perfect form; e. g., Sayana says, in the Samhita in agnim i/e the i(e is
svanta + pracita, in the Pada they are both anuddtta (cf. Whitney, Sanskrit Grammar , § 90 •
Macdonell, Vedie Grammar, p. 78, n. 7).
Sayana explains nirdistau bhujasadriau purvottaraiabdau yasmin. Max Miillcr thinks
it may refer to the arms of the words being cut off, as it were, or with two arms stretched
out, the two words forming, as it were, two arms to one body. In the following acyosthdh is
clearly the reading, though S and R in the commentary vary, reading aeyosthd and acyostha.
I he Sankhayana Aranyaka, VIT, 8, has the correct form.
R
2^2
A1TAREYA ARANYAKA
HI, i, 3 -
He who desires proper food should recite the Nirbhuja, he who desires heaven
should recite the Pratrnna, and he who desires both should recite the Ubhaya-
mantarena. Then if another should rebuke him who recites the Nirbhuja, he
should reply, ‘ Thou hast offended the earth, the deity. The earth, the deity, will
strike thee.’ If another should rebuke him who recites the Pratrnna, he should
reply, ‘ Thou hast offended heaven, the deity. The heaven, the deity, will strike
thee.’ If another should rebuke him who recites the Ubhayamantarena, he
should reply, ‘Thou hast offended the sky, the deity. The sky, the deity, will
strike thee.’ Whatever he says to him 5 or says in reply to him, that shall
assuredly be fulfilled. Put to a •Brahmin one must not say anything save what
is auspicious. Only in exceeding 6 prosperity may one say ill to a Brahmin.
‘ Not even in exceeding prosperity may one say ill to a Brahmin, let Brahmins be
honoured,’ so says iauravira Mandukeya.
4 . Then come the imprecations. 1 Let him know that breath 2 is the beam.
If any one rebuke him who has become breath as the beam, then if he thinks
himself strong/ 1 he says, 1 1 have grasped the beam, breath; thou canst not over¬
come inc who grasp the beam, breath/ Let him then say, ‘ 1 he beam, breath,
6 bruvan vd bruvantdm vd. This may perhaps be taken as I have taken it as equivalent
to, ‘whether he speak to him or speak in reply/ This is quite a simple construction. But
it is not so taken by the commentators. Sayana renders bruvan as equivalent to bruvantam,
and takes the second part as vd abruvantam. This is followed by Max Miiller. Anandatlrtha
intcrpiets it as bruvan vd abruvan vd bruvantam vd abiuvantam vd. h or similar curses, cf.
Sinkhayana Aranyaka, VII, 10, and Chandogya Upanisad, II, 22, 3.
« Sayana takes this as permitting a curse on a Brahmin in the case of great wealth (such
wealth being sinful). Anandalirtha denies this, and carries on the negative. Thus Siiravira’s
dictum confirms this. This is less probable. Max Muller accepts Sayana’s view that the man
is to say, • Let them be known to Brahmins.’ It is simpler to take it as in the text. For nacana , cf.
V, 3, 3 ; Delbiuek, Alhndisihe Syntax, pp. 544 sq.; Channing, /. A. O.S., XIII, xviii; Jaiminiya
Brahmnna, II, 77 (/. A. 0 . .S’., XV, 240): na fe fanrdni canagrham prdpsyanti , and Jaiminiya
Upanisad Brahmana, IV, 14, 5. The lulc that na precedes seems true for the Brahmana prose.
The two accus. with jbru (for bru, cf. Bloomfield, A.J.P ., V, 180; Wackernagcl,
Altindische Crammatik , I, 182; Macdonell, Vedic Grammar , p. 36) are said by Delbruck
(A Kindis che Syntax , p. 174; cf. Spcijer, Vedische und Sanskrit-Syntax, p. 8 ; Gaedicke, Der
Auusativ im Veda , p. 265) not to be found in the Brahmana language, which this passage
disproves. Btu is expressly mentioned as governing two accusatives in the Karika cited by
the Kafiika. Vrtti on l’anini, I, 4, 51, where a much more marked case than that here (where the
second acc. is merely a pronoun) is adduced, viz. mdnavakatn dharmam hide.
1 Sayana takes this as a noun of agency, like nirbhujapravdddh m III, 1, 3. Anandatlrtha
says, atm a no jfldnasdmarthydnusdrcnoktiprakdrd myanta iti fesa/i.
3 Cf. biakalya’s view, III, 1, 2. The metaphor is from house building. The opt. below is
clearly indefinite (like the subj. in Latin and opt. in Greek) j see III, 2, 1, # n. 1 j and see my note
on the Kathaka,/. R. A . S., 1909. For vamta, see Zimmer, Alt. Leb., p. 150.
s The construction is cuiiously changed below to the accusative, unless, as is possible,
the othei person is meant. But see St. Petersburg Piet. s. v. man 3. The nominative is,
-HI, i, 5
TRANSLATION AND NOTES
243
will forsake thee/ But if he thinks himself weak, he should say to him, ‘ Thou
hast not been able to overcome he who have been fain 4 to grasp the beam,
breath. Breath, the beam, will forsake thee/ Whatever he says to him or says
in reply to him, that shall assuredly be fulfilled. But to a Brahmin one must not
say anything except what is auspicious. Only in exceeding prosperity may one
say ill to a Brahmin. ‘ Not even in exceeding prosperity may one say ill to
a Brahmin, let Brahmins be honoured,’ so says SQravTra Mandukeya. 5
5 . Now the reciters of the Nirbhuja say, ‘ The former syllable is the former
half, the latter the latter half. 1 he space between the former half and the latter
half is the union/ He, who knows thus this union, obtains children, cattle,
fame, glory, and the world of heaven. He lives all his days. Now Hrasva
Mandukcya says, ‘We that recite the Niibhuja say that the foimer syllabic is the
former half and the latter syllable the latter half, but that the union 1 is the
space between the former and latter halves in so far as thereby one produces
the union and distinguishes accented and unaccented and separates the mora
and what is not. He, who knows thus this union, obtains children, cattle, fame,
glory, and the world of heaven. He lives all his days. Now his son,
however, quite regular, see Whitney, Sanskrit Grammary § 368; Speijcr, Vedische und Sanskrit-
Syntax, §§ aoS and 99. C'f. also the idiom krsno (&c.) rupatn kr (Taittirlya Samhita, V, 3,
5 5 VI, 1, 3, r; 6, 5 ; 2, 4, 1 ; 4; 7, 1 ; VIT, r, 6, 2 ; 3; 4; Brahmana, I, 1, 3, 3; Aitareya
Brahmana, VI, 35, see Weber, Ind. Stud., XIII, 111). The construction with the nom. (cf.
Delbruck, Vedtsche Syntax , pp. 104 sq.; Speijer, Vedische und Sanskrit-Syntax , § 33) is no
doubt rare in later Sanskrit, but I have found it in an independent passage in Anandntirtha,
and the analogous use of the gerund is found in the Ramayana, &c. Cf. the curious phrase,
Manu, VIII, 91 : eko *ham asmity atmdnam-manyase. Chaknuvam in Rajendralala is meiely an
assimilated n altered into anusvara. The error of B in reading chaknuvantam shows how little
dependence can be put on this MS. As to aha , cf. TIT, 2, 4, n. 10. Enam is here in apposition
to prdnam, but I agree with Speijer, Vedische und Sanskrit-Syntax, § 136, that the strict
rule (Bohtlingk, Z.D.A 1 . G ., XLI, 182) cannot be proved for Vedic or Sansknt.
4 Samadhitsisam is of course the aorist indie, of the desidcrative of the root dhd. Max
Miiller translates samadhitsisantam as a participle, but this is impossible. Cf. Whitney, Sanskrit
Grammar, § 1035 a, Roots, &c., p. 249,/. A. O.S , XIII, lxx.
5 These curses are just intelligible, but the curses in Sahkhayana Aranyaka, VII, 8 and 9
offer serious difficulties. As the text stands the first case is that of rebuking another, when if
strong the rebuker (this must be the subject) says to the other, ‘ Thou hast grasped the breath or
beam but canst not overcome me who am fain ; ’ if weak, he says, ‘ Thou hast sought to grasp,
but couldst not.’ In the second case the sense must be (reading parah or making pararn mean
the subject of the main clause) the man who holds that praria is vamia says to his rebuker,
* I have been fain to grasp the beam, breath, thou canst not overcome one who is fam,’
if the rebuker is strong. If not, he says, 1 Thou hast sought to grasp, but couldst not.’
Other renderings are quite possible and the text can be altered (e.g. read samadhdm in VII, 8),
but it is not possible to be certain of the sense ; sec my trans., pp. 44-46.
1 i.e. this view is differentiated in one or two points from the view above. Cf. Sshkhayana
Aranyaka, VII, 11-13.
R %
244
AITAREYA AR ANY AKA
HI, t, 5-
Madhyama, bis son by his wife PralibodhI, 2 says, ‘One pronounces these syllables by
their letters, neither separating entirely nor uniting absolutely, 3 and the mora
which is between the former and latter halves and indicates the union is the
sliding. I consider therefore the sliding to be the union/ A Rsi says this
also (RV., II, 23, 16), ‘O Brhaspati, they know nought higher than the sliding/
He, who knows thus this union, obtains children, cattle, fame, glory, and the
world of heaven. He lives all his days.
G. Taruksya 1 says, ‘The union is formed by the Brhat and Rathantara Stlmans.
The Rathantara is speech, the Brhat breath. 2 By these two, speech and breath, the
2 Metronymics like this were inevitable where polygamy was possible. They do not prove
matiinrchy or anything similar. A similar instance is the famous Ki^na Devaklputra of
ChAndogya Upanisad, ITT, 17 (not 7 as in Max Muller), 6, who is the subject of an interesting
discussion in Garbe’s translation of the Rhagavadgitd, and cf. /. R. A. S., 1907, pp. 976 sq ;
1908, p. 173, n. See also Wintcrnitz, Gesth. dcr indisch. Lilt ., 1 , 169. A child sometimes, if
illegitimate, was named after its mother, c g. Satyakama Jabala, Chandogya Upanisad, IV, 4. lor
a long list of metionymics of a curious character see Brhadiiranyaka Upanisad, VI, 4, 30-32.
'T he leading of B is a meie error in an inaccurate MS. Max Muller suggests Priltibodhl as the
correct form, and this seems ihe form in the Sankhayana. For the /", cf. however Maedonell,
Vt’dii Grammar , p. 75. Pratibodha is a recognized name m the Gana vidadi . Tor other
mctroii) mics, cf. Fleet ,J. R. A. S. t 1905, pp. 637, 638 ; Hopkins, J. A. O. S., XIM, 105,370,0.;
for a discussion of nmtiiarchy as affecting the Aiyan Hellenes, see Fainell, Archiv f. Religions'
loissenschaft , 1904, pp. 70 sq., and reff.
3 The reading is clearly aneklkuwan, Kkikurvan is an easy but bad blunder. Sayana
explains that you must not (1) pronounce lava it as iava + it , nor (2) as tavat } but (3) as
tavet. This cannot be meant. It is really intended that you should pronounce so as to give
a sound of ai together. Compare the fact that in the so-called elision of Latin both elements
were distinctly pieserved in pronunciation (cf. Lindsay, Latin Language, p. 144), as in modern
Spanish. Cf. also Deusscn, Set/izig C/panishads , p. 215. This passage is of paiticular interest
as confirming the notice in the Rgveda PratiLikhya, III, 8 (200) (Max Muller’s edit., p. lxv)
that Marujfikeya laid down the use of the circumflex in the Praslista Sandhi (e. g. a + t, See.)
as well as in the Abhinihita Sandhi (<? or o + a), and the exceptional cases of i+i, in which
the circumflex is regulaily laid down, and the fact that the a is not meiely elided generally
lecogmzed by the Pratif.akhyas (Wackernagel, Altindische Grammatik , I, 324; Maedonell,
Vedic Grammar , p. 104). So Fanini, VIII, a, 6, has svarito vanuddtte padddau , and see
Wackernagel, I, 292, 293; Maedonell, p. 104. The requirement of the circumdex is only
intelligible on the nnekikurvan theory.
'Idle form aneklknrz'an is interesting. E.ki+*Jkr is found in the Satapatha Brahmana, see
Whitney, Sanskrit Grammar , § 1093, and contrast III, 2, 3 : aikya bhdvayan ; ekibhu occurs in
the Bfhadaianyaka Upanisad, IV, 4, 2 in the sense of dying, and cf. Maitreya Upanisad
(Max Muller, S.B.E. , XV, xlvi) tama ekibhavati parasmin ; cf. also Jacob, Concordance ,
p. 268. For RV., II, 23, 16, cf. Gcldner, Vcdisihe Studien , III, 68.
1 Taruksya is more probable than Tarksya because the alteration to 'larksya is natural,
the word occurring above on I, 5, 2. Possibly Taruksya is merely a case of Svarabhakti, cf.
Wackernagel, Altindische Grammatik, I, 56 sq. It is clear that Sayana read Taruksya as he
derives it from Taruksa. The Anandaferama corrects it into Trksa without warrant. The
Sankhayana Aianyaka, VII, 19, has Tarksya ; cf. KausTtaki Brahmana, XXX, 9.
a These Siinans are used in the Pr>lha Stotra of the Agnistoma.
-Ill, i, 6
TRANSLATION AND NOTES
245
union is made.’ Taruksya guards 3 (his teacher’s) cows for a year for the sake of
this Upanisad. For it alone does Taruksya guard the cows for a year. A Rsi
says (RV., X, 181, 1 ; 2), 'Vasistha bore hither the Rathantara, Bharadvaja carried
hither the Brhat of Agni.’ 4 He, who thus knows this union, obtains childien,
cattle, fame, glory, and the world of heaven, lie lives out all his days. Kaunfha-
ravya says, ‘ Speech is united with breath, breath with the blowing air, the air with
the All-gods, the All-gods with the world of heaven, the world of heaven with
bt ah in an. This is the gradual union.’ lie, who knows this gradual union,
obtains childien, cattle, fame, glory, and the world of heaven, just as does this
union. If he for the sake of another or for his own sake recites (the union)
let him know as he is about to recite, 5 that this union lias gone up to heaven,
3 This is a quaint piece of human nature, 'there are plenty of paialhls, cf Chaiulogya
Upanisad, IV, 4. the omission of the second sentence in li is clearly a slip, showing how
untrustworthy is the MS. when uncorroborated. For the nimittasaptami, cf. Bihad.iianyaka
Upanisad, I, 3, 2 ; Speijcr, Vcdtsche und Sansknt-Syniax , § 77, 4 ; Delhi lick, Altindische
Syntax, p. 92; Gcldnei (Vcdischc Studten, Ill, 33, n .) finds such a loc. in RV., I, 6, 9: sdm
asmnin rfljate y lrah. R a k say ale R a hist. pres. The middle hcie gives clearly the idea of
personal tnteicst (cf. Speijcr, Vcdischc and .Sanskrit-Syntax, § 166 b; Delbruck, Altindisihe
Syntax , pp. 236 sqA For the hist. pres. cf. Delbruck, Altindisihe Syntax , p. 502 ; Speijcr,
Vcdisihe und Sanski it-Syntax, §17 2; Sanskrit Syntax, §327; Biugmann, Gricch. Gramm. 9 ,
§156, and especially his paper, Beruhte dcr Koniyl. saihs. Gescllsihaft der Wissenschaflen,
lSS 3 , PP* 169 sq. ; Giles, Comp. Phil., § 547. The picsent tense essentially denotes what is
continuous or progiessive (cf. Monro, Homeric Grammar 2 , pp. 62, 63) as opposed to the
momentary, and that whether the verb has the sense of an action or a stale. The histoiie use
with a particle of time is Homeric, but not the simple histone present, though it is found
in the earliest Latin (e. g. the epitaph of Lucius Cornelius Scipio (n. c. 298), cepit, subigit
omneitn) Loucanam opsiJesque abdoucit') and must he Indo-European.
The aec. of time is common, see Intiod , p. 56; Delbruck, A/findische Synta.x, pp. 170,
1 7 1 J Gaedicke, Der Acittsahv im Veda, pp. 175 sq. ; Speijcr, Vcdischc und Sanskrit -
Syntax, § 28 ; Hopkins, A./. /'., XXIV', 7.
4 These Surnans aie lequired to accompany the important Travargya. Cf. my Sank hay ana
Aianyaka, p. 48, 11. 6.
0 abhnyahdruin is an extraordinary foim. \\ hitney, /. A. 0 . S ., XIII, lxx, takes it as an
aor. hub, but T cannot make sense of this. To take it as at first seeins most natural ns
a mistake for a future participle ( °haryan) is faced with the difficulty that Vhr gives only
hartsy - as the future in accordance with the established rule (Panun, VTI, 2, 70), that roots
in r take ‘ inteimcdiate z’ (Max Muller, Sanskrit Grammar' 1 , § 332), and that even if hars
were assumed, hars would need explanation, though s and sy are constantly confused in MSS.
(e. g. ardtsyam and ardtsam, MaitrayanI SamhTta, IV, p. 138", Whitney, P.A. O.S., Oct., 1887,
p. xxv ; at si s'yarn and aisisam, Chandogya Upanisad, I, 11,2; Whitney, P.A. O.S., Oct., 1890,
p. Hi ; nihsiina and nihydna, Aitareya Brahmnna, VII, 16; Aufiecht, Altai cya Brahmana,
p. 431, above I, 1, 5), aprdksyah and aprdksah, Chandogya Upanisad, Max Muller, S.B.K .,
XV, xiv, n. 1 ; Knauer, Mdnava Grhya Sutra, p. xxxv, and occasional longs are formed, e. g.
in sdksye, Atharvavcda, II, 27, 5, for saksye, tkc.,asdksi (Whitney, Sanskrit Grammar, § 887).
There remains only to take abhivydhdrsan as an aoiist participle (without of course any past
sense), ‘ while reciting; ’ cf. e. g. RV., II, 4, 7 : dhdbad urvim. But such forms aic also vciy
246
AITAREYA AR ANY AKA
III, 1, 6-
and that so it will be with those who know it (and become) gods. So will it
come to pass. lie, who thus knows this union, obtains children, cattle, fame,
gloiy, and the world of heaven. He lives out all his days. Paficalacanda 8 says,
* The union is speech.’ ‘ By speech are the Vedas composed, by speech the
metres. By speech friends are united, by speech all beings, therefore is speech
all this.’ Now 7 when one repeats or speaks, breath is in speech, speech then
swallows breath. When one is silent or in sleep, speech is in breath, breath
then swallows speech. They swallow each other. Speech indeed is the mother,
breath the son. A Rsi says (RV., X, 119, 4), ‘There is one bird, 8 he enters the
sky; he sees this whole world; with ripe mind I beheld him nigh at hand; the
mother absorbs him, and he the mother.’ He, who thus knows this union, obtains
children, cattle, fame, glory, and the world of heaven. He lives out all his days.
rare. The form abhihdryate in Brhadaranyaka Upanisad { —abhiharyati) may be explained
perhaps by the cases of iriegi^lar lengthening above, and by the (Epic) use of middle termi¬
nations for active (/. A. 0 . S., XXV, 132), rather than as a causative passive as in the Dictt. In
Atharvaveda, XVIII, 2, 58 the editions both read vidhah&n and the pseudo-Sayan a apparently
so lead, though he lenders by khan, but the parallel passages, RV., X, 16, 7 and Taittiriya
Aranyaka, VI, 1, 4, have both the correct vidhafcy&n (Whitney, Translation of Atharvaveda,
p. 84b), and the accent proves clearly that vidhaksdn is incorrect. Macdonell ( Vedic Grammar ,
p. 57,n. 1) suggests that in the case of yokse, vidhaksdn, sdkse, mchdmi, the y has dropped
phonetically; c f.J.A.O.S., XXV, 142.
I a (rat tathd sydt might of course mean, 1 may it ever endure ’ (as taken by Max Muller),
but the usual use of the phrase in the Aitareya Brahmana supports the rendering above
adopted, 0. g. IT, 21, 2 : ya enarn tatra bruydd vded vajrena yajamdnasya prdndn vyagdtprana
enam hdsyatiti iatrat tathd syat ; 22, 3 ; 28, 355; 29, 7 ; IV, 7, 7 ; VI, 23, 13 ; 26, f>; Delbruck,
AUindtsclie Syntax , p. 343, n. 1 (for the construction with Tlvara there mentioned, cf. $ankhayana
Aianynka, I, 8). Eggcling on tsatapatha Brahmana, V, 4, 3, 2 ( S.B.E. , XLI, 98, n. 2), now
adopts ‘wold’ as the regular equivalent of laivat at any rate in the Erahmanas, and see also
Oeitel’s note on Jaiminlya Upanisad Brahmana, T, 54, 3. Sayana takes vidydt as a part of
the protasis. In any case the sense is very much the same.
sa or sa yadi is of course not a particle but the demonstrative. The cases in which
Max Muller {S.B.E., XV, no, n. 7, on Bf had at any aka Upanisad, IT, 4, 7) and Delbruck
(.Altindtsche Syntax , pp. 215, 216), following the St. Betersburg Diet ., find sa as a particle are
merely instances of an ordinary anacoluthon, and do not prove that sa was ever felt as a
paiticle. Precisely the same idiom is common in early English, and no one there thinks of
‘ he ’ as a particle, see Kellner, English Syntax , pp. 68 sq. Correct Caland, Ueber des Rit. Sutra
des Baudhdyana, p. 46.
8 Pancalacanda must mean Can^a (no doubt Prakrit for Candia, cf. Atharvaveda, II, 14,
1 (Cdmja)) of the Paiicalas, as Sayana takes it. The Aitareya Brahmana, VIII, 23, knows a king,
Duimukha Paficala.
T This is the proof of the nature of speech as other than and distinct from breath. Their
activities arc different. Anyo ’nyam is very interesting, as already it tends to become a separate
woid, though it still is here two words, see Wackernagel, Altindische Gram matt k, II, i, 321 sq.
8 This verse is moie misconstrued even than usual. He enters the sky, it is said, as wind;
the world he sees as prana; he is seen close in the heart (Sayana). On the \krih of the RV.
verse, cf. Hopkins,/. A. 6 . S., XXVIII, 125 sq.
—Ill, 2, I
TRANSLATION AND NOTES
247
Then comes the Prajapati union. 9 The first half is the wife, the latter half is the
husband. The union is the son. The act of union is the begetting. This
union is Aditi. For Aditi is all whatever there is, father, mother, child, and
begetting. A R>i 10 says this also (RV., I, 89, 10), * Aditi is mother, is father,
is son.’ He, who knows thus this union, obtains children, cattle, fame, gloiy, and
the world of heaven. 11 He lives out all his days.
Adhyaya 2.
Sthavira Sakalya says that breath is a beam, 1 and that as the other beams rest
on the main beam of the house, the eye, the ear, the mind, the speech, the senses,
9 Proclaimed by Ihajapati (Sayana), but see Saiikhfiyana Aranyaka, VII, 16. Cf. Tmttiilya
Upanisad, 1 , 3, 5, and on III, 1, 2. Pi ajanana occurs in the concrete sense in RV , III, 29, 1
(Oldenberg, S.B.E., XLV 1 , 305).
1(1 This verse is cited and explained in full in Jaiminlya Upanisad Brahmnna, T, 41, which
is in fact parallel. For Aditi, cf. especially Oldenberg, Religion des Veda, pp. 203 sq ;
Macdonell, Vedii Mythology , pp 120 sq.
11 Taittiriya Upanisad, 1 . c., 7, continues after Irakmavarcasena, annddyena suvargena lokena,
where S. SUaiama renders ‘all kinds of food \ Cf. for this section .Sank hay ana Aranyaka, VII,
14-16 ; 18 ; 19.
1 This Adhyaya (cf. Sahkhayana Aranyaka, VIII, 1) deals with meditations on the several
classes of letters. The construction yathd-syuh — samdhitah is noteworthy. For the verb under¬
stood cannot be considered as other than an indicative, so that the optative in the first
clause must be indefinite. The same force seems to be found in V, 1, 4: / rati\thdpayati —
yadii—(ulmyet ; Sankhayana Aranyaka, IT, 16: tad yathd vraje pa'sun avasrjydrgalci 1 ke
parivyayet evarn evaitaih paddnu^angaih sarvatt kdmdn ubhayatah pangrhydtman dhatte,
VTT, 1, &e. ; Aitareya Brahmana, V, 34, 4 • tarn yady cicuim traydndm ckamcul aka main abhya-
hhavet tasyasti Vdmadavasya stotre pidyaUittih, Manu, VIII, 3, 1 ; 78 (other examples in
Delhiuck, Althniisthe Syntax, p. 349). So with ydthd, Delbruck, p. 350; with yah a, &c.,
ibid., p. 35r. So m kftakrtydh syuh in Sayana*s introductions to the RV., curiously
misundeistood by Peterson (Rgveda Handbook , p. 126). The use differs distinctly from but
is easily derived fiom the use of the opt. with either an opt. (potential 1 (cf. the use in Avcstan,
Jackson, P.A.O.S., April, 1896, p. 187 ; Delbruck, VergL Synt ., II, 372) or an opt (imperative)
in the apodosis, since in either of these cases the future ^ense is primarily present, whereas
when an indie, forms the apodosis the sense is clearly meiely indefinite. The use, especially
as here in sentence, is common m Homer, where the subj. with piimary and the opt. with
secondary tenses have both this sense (cf. Monro, Homerii Grammar pp. 258 a.q., 269 sq.),
is found in the subj. in early Latin prose as well as verse in which Creek imitation is always
possible (e.g. Cato Maior, de A/or, ingenium prope uti ferrum est: si exerceas conteritnr ,
nisi exerceas rubiginem contrahit ), in early English (Kellner, English Syntax , p. 239), &c.
The use of the pass. part, with or without copula (Introd., pp. 64, 65) is significant.
Delbruck ( AUindisihe Syntax , pp. 394, 395), followed by Spcijei ( Vedische und Sanskrit-Syntax,
§ 176), regards the use as corresponding both to imperf. and aor., but while of course it is
dangerous to dogmatize on matters which ultimately depend on a delicate analysis of a language
so remote as Vedic Sanskrit, it seems to me that there is a very clear distinction between
(1) the aor., the tense of which has just happened; (2) the imperf., the tense of narration;
the body, the whole self, rests on this breath. * Of this self the truth is like the
sibilants, the bones the mutes, the mat row the vowels, and flesh and blood, the
fourth pint, 2 the semi-vow cU,’ so says Iliasva Mandukeya. We have,* however,
learned that the ntnnbei was three. Of those three, bones, marrow', and joints,
there aie three hundred and sixty (parts) on this side and on that side. These
make up seven bundled and twenty. Se\en hundred and twenty are the days
and nights of the year. This self 4 then, which consists of sight, hearing, metre,
mind, and speech, is like the days in number. 5 lie, who knows thus this self,
which consists of sight, hearing, metre, mind, and speech, as like the days,
obtains union, likeness, and nearness to the days/' becomes rich in sons and
cattle, and lives out all his days.
2 . Then comes Kainuharavya. There are three hundred and sixty syllables, 1
thioe bundled and sixty sibilants, three hundred and sixty unions. What we have
called syllables aie the days; what we ha\e called sibilants are the nights; what
wx* have called unions are the junctions of the nights and days. So far as regards
and (<%) these? forms with pai tinph s whuh cxpicss a completed action whoso results persist
into the pn.se nt. Of coins? many av lions tan he i<gnidc<l hum eitliei point of view and be
difkrentlj dcsuibed, but that is not to say that the effect is not d ilk rent when different forms
are used. To take some of Ik [brink's instances, RV., 1 , Si, 5 ml tvaran hid) a kdi cami
ud /utd mi /dimya/e, the sense is not eitliei ‘was bom * (lmperf.) 01 ‘has just been bom ’
.10O, but ‘exists, having been boin*, 111 Taitliuja Samhita, II, f>, 9, 3 id dcra avidnh
p> deyuto vat pat iistCit uund '//at no naymhati garni hat vo vai pd> y amostmr iti, which
Jhlbruck goes as a ease of the part, corresponding to ail nor, the sense is clearly different
lit tween the continuing absence of the Soma and the one definite past act of the Gandharvas
in stealing it. The real tendency of the Mantia and Biahmnna is to assimilate the part, to
a piesent, though, as is the case with all the cxpiessions of past time in the Mantras,
occasionally it m.iv li.ne a nanative sense (e. g. RV r , III, 4S, 22: Pretty a dugihdm sakrt
pdyah' '1 lie piestnt sense—jet with the past action—is veiy clearly seen in cases like
lhhadde\atj, V 111 , 47 prathamdyd/n ni stutdh | ardhane dyatii c<i bhumil m Airman
icttare tatah II It is not stiiyanle , for the actual praising is o\er ( ns/ant is legularly used of
the Ksi), and jet it does not mean ‘ were praised’.
a Max Mullci takes anyat as ‘ the lest*, but it rather means, the other, the fomth.
3 'fills view r is apparently Sakalja’s (Snyanai, the first three being his, to which Mandfikeya
adds a fomth. 'file* thiecfold view, with glioma for iram, lyanjana lor farUi, is found m IT, 2,
4, wheie the difference ol terms denotes a dilTeunce in dates.
* Anandatirtha explains all this of Yisnu, as usual.
•'* '1 lie sjmbolism of the year is common 111 all religions, cf., e. g., Farnell, C'ul/s of the Greek
.St.ites, IV, 2S4, 285.
" Cf. the Khila MS. (lb at end (fol. 191“ SI Schoftelowitz, Die Apokryphen des Pgreda ,
p ids) etduim evd devdtdndm sat tildm sayujyam salokdtdm atnnteydi evdm vidvan svudhydydin
adhite. For the compound, cf. Wackernagcl, Altindische G> aminatik, II, l, J49, 150
1 Syllables are vowels, sibilants consonants, and their unions the Sandhi (bayann). Sayana
lakes uis'i as separate, to explain how it comes to be = 360. But though the construction
is illogical it is regular in the lhahmanas (Whitney, Siujsktit G tain mar, § 480 b; cf. for
Tiakut, I’isthcl, Ptdkru Gmmmar , p. 409), and urdi should not be printed apart as in S.
-HI, 2, 3
TRANSLATION AND NOTES
2 I9
the gods. Now as regards the self. The syllables whieh we have explained with
reference to the gods are with icfercnce to the self bones; the sibilants which
we have explained with reference to the gods are with refeienee to the self
marrow; the mariow is indeed the leal breath, for it is seed, and without bieath
seed is not effused. Or if it is effused without bieath, it will decay and will not
produce. The unions which we have explained with icfeience to the gods aie
with reference to the self joints. Of these three, 2 bones, inairow, and joints,
there are five hunched and forty parts on this side and on that. They make one
thousand and eighty, and one thousand and eighty ' 5 are the ra\s of the sun.
They make the brfuifi verses and this day. Thus tin* self 4 which consists of
sight, hearing, metie, mind, and speech is like the syllables in numbei. lie, who
knows thus tins self, which consists of sigh!, hearing, metre, mind, and speech, as
like the syllables, obtains union, likeness, and nearness to the m liable*, becomes
rich in sons and cattle, and lives on! all his days.
g. Bfulhva 1 says, ‘There are four peisons, the person of the body, the
peison of the mctics, the person of the Veda, and the great peison. That which
w T e have called the person of the hod\ is the coipoieal self. Its essence is the
incoipoieal conscious self. That which we have called the person o! the metres
is the collection of lelteis. Its essence is the lettei * a \ 2 'JT1.1t whuh we have
called the person of the Veda is that by winch one knows the Vedas, Kg\eda,
Yajurved.1, and Sdmaveda Its essence is the Bialnnaii priest. Thcrefoie should
one choose a Brahman 11 pucst who is full of brail m,ut and ran discern flaws
It is cunous, as S gomts out. that no coinimmt is made on the similar passage m 11 T, 2, 1.
boi Knit nt ha \ if the 1 Hiatupath x toot hnnth whuli bianke {I'mnia (hic/if Jon>n y VIII,
’23) coinpai cs with Gieik hv.KKrk, Waclu magi 1 , *\ltindis,Ju (iiammatik, I, 170 the name
seems not to oectu ilsewheie, except 111 tin paiallel passage 111 Sankhu\ana Aiaiqaka, \ III, 2
a The words insert id b) H aie quite out of plaec hue, and show how little that MS
can be relied upon, bur >/ia///iam, cf. Athnr\aveda, 11 . 12, 7 , koth, /, /KM (Z , XLVIII, 102.
boi the construction, cf. l.audh 1} ana Hlianna Sulia, II, 17, 1 1, 37 , y. A’. -/. .S' , 1909: contia
Eohtlingk, h,uths. 1S92, p. 197.
' 'l Ills i xtiaordmary dm trine Sa>nna can only supj»ort by the Alharvana passage (Piasna
Upamsad, T, S — Maitii I’panisad, \ 1 . 8 ; lUoomlkld. Wdn ('atuat dan,,, p. 1002 a; sahasni-
9a nnh Uitadha -\i) tamanah /'tuna ft prajanam udnyaly , ut sitt yah, w Inch lie < vplams includes
by denotation the eighty. Tlieic aie 10S0 syllables m llnily hr Zinin.
4 Yisnu according to Anandatirtha, who h.ib consi lciable diflienlty in w01 king out the details
of his mtcrpietation lure.
1 Tbldhva is undoubtedly Correct; IKid/ivah is mciel) a slip ot Kajendralala’s, and did not
deseive record in Moniei-W llhams’ J)nt. I’ats y ah is lead in .S.uik-ha)ana Aranjaka, Vlll, 3.
a Cf. 11 , 3, 6 . r rhe piccision 111 the use of tlie aorist is to be noted, cf Jntiod., p. 6o
3 The Brahman priest is icqmied to guard the saenfice and sits in the South (the place
of the dead), Satapatha Ihahmann, XT, 5, S, 7; W mteinitr, (Zruh drr units, h. / ///., I, 141,11. 2.
He is not liere in any way connected with the Athaivaveda (the later connection is probably
due to his emplojment |\Vintcrnit7, p. 139, n. 2j in the household ritual which is found main!) m
250
AITAREYA ARANYAKA
HI, 2, 3-
in the sacrifice. That which we have called the great person is the year which
causes some things to fall together 4 and others to grow up. Its essence is the
sun. Let one know 8 that the incorporeal conscious self and the sun are the same.
Therefore the sun appears to each and every man. A Rsi says (RV., I, 115, 1),
‘ The bright face of the gods hath arisen, the eye of Mitra, Varuna, and Agni.
the Atharvaveda) as the Atharvan texts always try to make out (sec Bloomfield, .S’. B. E., XLVI,
lviii sq ; Athannwcda, pp. 32 sq.; Macdonell, Sanskrit Literature, pp. 193 sq.). Kitrvita
yo-patyet is quite a clear instance of a clause of characteristic, ‘such a priest as can see.’
In these cases the force is slightly different from two other senses of the same origin, purpose,
and result. Delbriick ( Altindisihc Syntax, p. 339) states that clauses of purpose cannot l>e
found in prose, hut quotes Atharvaveda, VIII, 10, 9: iydm eva tad veda y&d ubhAya upajtvema ;
Satapatlia Biahmana, XI, 5, 1, 13: nd vdi sa manu\y?)V Agntr yajfllyd tanur asti yayeUya-
smdkam Ikah sydd iti , which resemble in essentials this passage. Tile usage is perhaps more
clearly developed in Latin a , but it is wrong to say (as do Allen and Greenough, Latin
Grammar , p. 343) that the clause of characteristic is a development peculiar to Latin, and it
is doubtful whether the use is to be tiaeed to a definitely conditional origin and not rather
derived directly from the opt. meaning as a weak futuie (.Goodwin, Greek Moods and Tenses,
pp. 376 sq ) or as cxpiessing supposition (cf. Monro, Homeric Grammar l , pp. 290 sip, and
p. 276, ‘The opt. with Ktv is especially common after a principal Clause of negative
meaning (in which case the consequence is .necessarily matter of mere supposition ) : as-—
II. 15, 192 iirnoi 5 ’ vv iraplairi teal apfxara tuv k See. The pure opt. occurs in II. 22,
348: ovk toO' . . . anakakKoi.* To derive such a sense fioin an opt. of wish (Dclbruck’s old
theory, Synt. Foisch, I, 13, modified in Synt. Forsch., IV, 115, Altindisihc Syntax, p. 302)
seems quite impossible. The use as a mild imperative is easily derived from a weak future
or supposition, and the use as an interrogative follows naturally (cf. Introd., pp. 62, 63). For
the indefinite use, cf. Ill, 2, 1, n. 1, and Brhadaianyaka Upamsad, I, 4, 17; IV, 3, 32, &c.
For brah mist ham (which as brdhmisjha occuis alieady in the Taittiiiya Sninhita), cf.
Whitney, Sanskrit G/ am mar, § 468 e. The formation is of couise obviously secondary.
4 Aikyd bhdvayan is a strange phrase, for if aikya is what it seems to be, an instrumental
in - d , then this comparatively late word is found in a lemaikable foim, though not at all
impossible, cf. madhyd (Whitney, Sanshit Grammar, § 327 c), or it may be a dative in -d
(for this cf. Latin d, Lindsay, Latin Language, p. 386, and see Aufrecht, Lest grass an Bohtlingk,
pp. 1 sq.; Macdonell, Vedic Grammar, p. 59; Wackcrnagel, Altindisihc Gnimmatik, I, 280;
rischel and Geldner, Vedische Sludten, I, 61; Oldenbcrg, S.B.E., XLVI, 28). Whitney
( Sanskrit Grammar, § 1091) takes the word as paiallcl to formations like akkhallkrtya (or
akhkk\ RV.), masmasd kurit (Vajasaneyi and Taittirlya Samhitas), &c., and compares Altaicya
Brail man a (I, 14, see Aufrecht, p.430) anrndkartoh ; &atnpatha Bralunana, Jf did kurydt (roast on
a spit). Wackcrnagel, Altindisihc Grammatik, II, i, 194, takes the same view with some doubt.
® This is of course the most common doctrine in the Upanisads. Sayana quotes for the
last pait the Taittirlya passage (which I have not so far tiaeed) : asdv ddityah sarvdfi prajdh
pratyudaiih udeti tasmdt sarva eva manyante rndm pratyudagdd iti I On this passage of
the RV., cf. Whitney, Translation of Atharvaveda , p. 725 (on XIII, 2, 38) ; Dcusscn, Ges-
ehichte, I, i, 213. Sayana’s commentary on it in Taittiiiya Aranyaka, I, 7, 6, and II, 13, 1
differs completely from his comm, here and can hardly be by the same hand.
*■ Compare, c. g., Caesar, Bell. Civ., ii, 15 unde agger lomportariposset, nihil erat reliquum ;
Cicero, ad Earn., v. 12 neque etiirn tu is es, qui nescias. Cf. Sadvirp^a Brlhmana, II, 10;
Maitiayani Sarphita, IT, 1, 3.
-Ill, 2, 4
TRANSLATION AND NOTES
251
It hath filled heaven and earth and the sky. The sun is the self of all that stands
and moves.’ This I regard as the regular 8 Samhita as composed, thus says
Badhva. For the Bahvrcas consider him in the great hymn, the Adhvaryus
in the fire, the Chandogas in the Mahavrata rite. They see him in this earth,
in heaven, in the air, in the ether, in the wateis, in plants, in trees, in the moon,
in the constellations, in all beings. Him they call brah?nan. The self which
consists of sight, hearing, metre, mind, and speech, is like the year in number.
He, 7 who recites to another the self, which consists of sight, hearing, metre,
mind, and speech, and is like the year,
4 . To him the Vedas yield no milk; he has no part in what his teacher
has taught him. He knows not the path of viitue. A R.si says this also
(RV., X,.7i, 6), ‘He who forsakes the friend who knows his friends, 1 in
speech he has no part. What he hears, he hears in vain, he knows not the
path of virtue.’ This means that he has no part in what he has studied and that
he does not know the path of virtue. So a man who knows this should not*
lay the fire for another, nor sing the Samans of the Mahavrata for another, nor
recite the 6astras of that day for another. Only 3 may he recite for a father or
a teacher, for that is done for oneself. We have said 4 that this incorporeal
conscious self and that sun arc one and the same. Where these two are
separated, 5 the sun is seen like the moon, 6 its rays do not manifest themselves,
• All the above must be Badhva’s view, just as III, 2, 2 gave Kauntharavya’s views. The
following alludes to the fact that the Adhvaryu’s mystic speculations centre in the Agnicayana,
cf. Eggeling, S. B. E ., XLTTT, xxiv.
7 The section runs on in a way that cannot be early. V, I, 1 and 2 is precisely similar,
and the present section division must remain of doubtful (though early) date. The divisions of
the fsankhayana are similarly illogical. For the loc., cf. Dclbruck, A Hindi sc he Syntax , p. 205.
1 Sayana points out that Taittiilya Aranyaka, I, 3: II, 15, reads in this verse sakhividam ,
a point overlooked in Bloomfield, Vedu Comordancc , p. 7oo b . Sayan a’s reference docs tend
to show that he also wrote a Taiitirlya Aranyaka commentary, which on other grounds
might be deemed very doubtful (cf. Ill, 2, 3, n. 5).
3 i.e. act as Adhvaryu, Udgatf or Hotr priest. It is impossible to square the total pro¬
hibition here with V, 1, 5, which (see n. 5) contemplates a breach of the rule, but it agrees
with the opinion of‘some* (eke) in V, 3, 3, sec n. 1 on that passage.
3 A frequent exception. Cf. V, 3, 3, n. 1.
« III, 2, 3. The relevance of this passage is not obvious. Sayana takes it as a reflexion
induced by the idea of the attainment of brahman in the brief space of life, whence omens
as to the duration of life are inserted. The connexion of sun and self is elsewhere used to
give omens of death. In Brhadaranyaka Upanisad, V, 5, 2, the sun appears as white only
to the man about to die. The parallel passages in the Sankhayana are VIII, 7, and XT, 3 ; 4.
# This is not very logical, as there is no reason why the separation of the two should
be a sign of death. The rest of the signs are clearly old folkloie ideas pressed into service.
For the extensive literature on Vedic superstitions, see Hillebrandt, R itnaUI.it ter at nr,
pp. 167 sq., 1^3-185; Hatfield, Auianasddbhatani , J.A.O.S ., XV, 208, &c,; Bloomfield,
AITAREYA ARAN YAK A
III, 2, 4-
25 2
the sky is red like madder, the wind is not retained, his head smells like
a raven’s nest, and a man should know that his self 7 is gone and that he will
not have long to live. Let him do then whatever he considers must be done,
and recite seven verses beginning, ‘What is near, what is far ’ (RV., IX, 67, 21-27),
the single verse, ‘Of the ancient seed’ (RV., VIII, 6, 30), six verses beginning,
‘Where puiifying Brahman’ (RV., IX, 113, 6-11), and the single verse, ‘We
from the darkness’ (RV., I, 30, 10). Next when the sun is seen pierced, and
looks like the nave of a cart-wheel, or he sees his shadow pierced, let him know
that this is so. Next when he sees himself in a mirror or in the water with
a crooked head H or without a head, or when his pupils are seen inverted 9 or
crooked, let him know that this is so. Next let him cover his eyes and look ;
then threads 10 are seen as if falling together. If he sees them not, let him
Atharvaveda , pp. 82 sq.; Kau^ika Sutra, XIU, and Adbhuta Brahmana ; Aufrccht’s idea
(/. D. M. G., XXXII I, 573> that the passage is not in place is disproved by the parallel in the
Sfinkh^nna, VTII, 6 and 7 ; XT, 3 and 4.
8 1. e. its rays are pale and cold, h'dkakuldyagandhikam is probably an adj. as a quasi-
pred. For example's. cl. Dilbriick, A Itmdische Syntax, pp. 78, 79. Kulaya is a curious word:
in Manava Grliya Sutia, II, 14, 23, Jvnauer takes it (wiongly, I think) as = stall (cf. p. 55
of his edit.).
7 Annndatlrtha renders sampareto as \amnikrs[anigamah, Sayana as mrtah. In yat-
manyetei the opt. is probably indef. Tt may also be ‘attracted’, cf. Spcijer, Veiiisihe und
Samkr it-Syutax, § 281. The form in atuya is rare in the Brahrnnnas, cf. Delbruck, Altindisihe
Syntax, pp. 400, 401 ; Whitney, Sanskrit G> am mar, § 965. The u^e of man with participles
ol all sorts is cunous, cf. the use with the gerund, Whitney, § 994 e; Speijer, Vedisehc und
Sanskrit-Syntax, § 223; with the pics, part., Ill, 1, 4. With the past part., even in Bihaddevata,
c.g. VII, 125.
8 The leading of the test is supported by Sayana and also by Anandalirtha and is certain.
For water divination, cf. Farnell, Cults of the Greek States, IV, 230. For adaria (also in
the Brhadarauyaka and Kajha Upanisads), cf. Max Muller, S. />. E., XV, xxiv.
9 Sayana explains a white pupil m a black eyeball. It probably means only, upside down,
although the contrast of white and black in the eye is frequent, II. I, 5. &ank)iayana Aranyaka,
VIII, 7, suggests leading here jihme na vd , 1 or are not seen at all,’ and this may be right.
10 Sayana explains the opeiation thus, (aksusT nimllya netrasydpdngam avastabhya nctra-
samipam patyet ; Anandatiilha has, angulyd aksimfdam avastabhya. The batarakani fbardtakan
or vardtakan in Sank banana) arc, Sayana says, vartuldni suksmani Utklavar mint ketorypa-
ka iabdabh id It cyd ni, and he takes sampatantTva as satnyan net ran nirgachantiva. This is hardly
possible. For vardtakan, cf. &iihaisa, Khnndanakhandakhidya, p. 239, cited by Jacob, Lauki-
kanydydiljali, p. I. The construction is difficult, as til <2yathd is not properly m place. It may
be that yathd goes with batarakani and iva qualifies only sampatanti, and the sense is, things arc
seen like, &c., but it is also possible that tad yathd is practically = then it is that. This
use is of couise common in later Sanskrit, e.g. Bana, Kiidambari (p. 337, 12, ed. Peterson;
p. boo, ed. Nirnaya Siigara) : dgamesu sarvesu eva purd nard mdya nabhdratddisu samyag
anehaprakdrdh f dpavrttdh tad yathd, See. Cf. the Pali use of seyyathd. Bfhadaranyaka
Upanisad, IV, 3, 43 sq. has a series of tad yathd; so ibid., IV, 4, 4, 5, See.
Cases of conditional sentences without particles are of course very frequent in Vedic as
-Ill, 2, 4
TRANSLATION AND NOTES
253
know that this is so. Next let him cover his ears and listen, then there is
a sound as of a burning fire or of a chariot. If he does not hear that sound,
let him know that this is so. Next when the fire appears blue like the neck
of a peacock, 11 or when he sees lightning in a cloudless sky, or no lightning in
a cloudy sky, or in a great cloud secs bright rays as it were, let him know that
it is so. Next when he sees the ground as though burning, let him know
that this is so. So far as regards the visible signs. Then come the dreams. 1 ' 2
He sees a black man with black teeth, he kills him; a boar kills him ; a monkey
jumps on him; the wind carries him swiftly along; having swallowed gold
he spits it out; he eats honey; he chews stalks; he carries a single n lotus;
in other languages. C f. Speijer, Vedische u>td Sanskrit-Syntax, § 284; Sansktit Syntax , § 487 ;
Aufrccht, Aitareya Brahmana, p. 431; my note.y. R. A. S , 1909.
The Maitreya Upanisad (Max Muller, S.B.E., XV, xlvi) has a passage which may he
reminiscent of this text: agnir vaiivdnaro . . . iasyaigi gho^o bhavati yam (wrong reading
? yad) etat karrniv apidhdya irnoti sa y a doth' rarnisy an bhavati nainam ghoui m irnoti.
For upabdi , infra, which denotes literally the noise of going and is paiticulaily in place here,
cf. Aitareya Brahmana, IV, 9, 3; Jaiminiya Biahmana, I, 253; Jaimmiya Upanisad Brahmana, J,
37, 3, with Oertel’s note; R V., I, 74, 7, with Oldenbeig’s note (. 9 . B. E., XL\ I, 94); Schmidt, A'.
Z., XX V, 55. Schcftelowitz {Zur Slammlnldungin den indo-get manischen Sprat hen , § 9) compaies
R V., IX, 77, 4 : urub/d, which he considers as going back to Hi. pago , cf. (ireek ^77717. The con¬
struction above driyate and abhikhydyda in parallel uses, and below dt iyate-patym-na paiyen-
faiycta , arc decidedly curious (cf. Introd., p. 63). The temptation to amend to driyeta is very
strong, and on the whole I incline to think that it would be dangerous to insist on these examples.
The case of upeheta — driyante differs, for the two verbs are not parallel. The first is an
instruction, the second expicsses categorically the result (and driyante may have helped to
bring about the incorrect driyate). In TIT, 1, 4, where ugavadet and aha occur, the aha is
very strange, and one would like to take iaknosTty aha — hasyatity as two sentences both
dependent on bruydt. There is, however, the real difliculty that d—Vkd would be a strange
combination, and the di\ision of the sentences is also curious, though no more curious than
the aha. I suspect some corruption of the text. Say ana rendeis diffeiently. lie takes the
whole as one Mantra and supplies bhavdn as a subject for aha , and so in the next sentence
he interpolates bhavdn aha in sense. In the numerous passages in the Aitareya Brahmana
which are more or less parallel (sec the reff. cited in III, 1, 6, n. 5), no such aha occurs,
and hdsyati has no prefix. But probably d—hdsyati must go together. Aha might, of course,
be taken as a first person and made part of the quotation (cf. Speijer, § 178), but this is not
likely, and for the indef. opt., cf TII, 2, 1, n. r.
11 Mayuragrivdh is perhaps intended by the reading of B, mayuragrivd ameghe (but
{sankhayana has mayuragrivd when it can be °vdh); and undoubtedly grtvdh is the form
alone recognized by Banini and usual in the earlier literature, J. R. A.S., 1906, pp. 916-919.
Probably the reading was originally mayiiragnvdmeghe by an incorrect Sandhi for maytira-
grivdh. For similar irregular Sandhi, cf. Buhler, S. B. E., II, xli (from Apastamba) ; Macdoncll,
Brhaddevatd , I, xxvii; and V, 3, 2, n. 9; III, 1, 3, n. 2. For the next portent, cf. Pischel,
Vedische Studien, I, 112.
l * The plural must be right. Cf. Markandeya rurdna, XLIII, 1 sq.; Ilillebrandt, op.cit., p. 184.
13 ‘Red’ in colour (Sayana) ; for red as unlucky, ,cf. Z. J). M. XL, 117.
254 AITAREYA ARANYAKA III, 2, 4-
he drives with a team of asses and 14 boars; wearing a wreath of red flowers,
he drives a black cow with a black calf towards the south. 16 If he sees any
of these, he should fast and cook a pot of milk, and offer it, reciting a verse
of the RatrT hymn (RV., X, 127,16) to each oblation, and having fed the Brahmins
with other food, 18 himself eat the oblation. Let him know that the person within
all beings who is not heard, 17 not reached, not thought, not subdued, not seen,
not understood, not classified, but who hears, thinks, sees, classifies, sounds,
understands, and knows is his own self. 18
5. Now comes this Upanisad of the whole speech. All these indeed are
Upanisads of the whole speech, but this they so call. The jnnutes are the
earth, the sibilants the sky, the vowels heaven. The mutes are fire, the sibilants
air, the vowels the sun. The mutes are the Rgveda, the sibilants the Yajurveda,
tlie vowels the Samaveda. The mutes arc the eye, the sibilants the ear, the
vowels the mind. The mutes are the up-breathing, the sibilants the down¬
breathing, the vowels the back-breathing. Then comes this divine lute. 1 The
14 'Or' (Sayana), which may be more correct.
18 The ten dreams are so taken by the commentator and by Max Muller whose note (p. 262)
is apparently wrong. Eieulm kimeid is noteworthy. The neut. of the pronoun is practically
nominal and is to be compared with the neut. in predication, TIT, 1, 2, n. 4. So in Latin,
e. g. Horace, Sat., i, 7 : Lydorum quiz-quid. The parallel passage in the 6ankhayana has corrected
the original kimeid of the MS., but the correspondence is conclusive.
18 Cooked in the house (Sayana). See Sankhliyana Gfhya Sutra, V, 5, 9, and my article,
J. R. A. S., 1907, p. 929 ; for sthalipdka , see Brhadaranyaka Upanisad, VI, 4,19; Gfhyasamgraha,
1 ,114 ; Oldcnberg, S. B.E, XXX, xvi, n. 4. For the causative with instr. and acc., cf. Pelbnick,
Altindische Syntax, pp. 224 sq.; Whitney, Sanskrit Grammar, §§ 277 a, 282 b; Speijer,
Vedische und Sanskrit*Syntax, § 21 ; Sanskrit-Syntax, § 49. According to Panini, I, 4, 52,
and the examples cited in the Kasika Vrtti, ad loc., here we should have two accusatives.
17 A tab is rendered by Sayana, asrnad dehendriyddisahghatad vilahana iti iesah, while
Anandatlrtha suggests adhikah.
18 This is the most advanced point in the definition of the Atman arrived at in the Aranyaka.
The Atman is not object, but subject only—as Sayana says, dtmd visayo na bhavati visayi tu
bhavaty eva. This occurs frequently later and with it the docliinc that the self cannot be
known. Sayana cites the antaryamibrdhmana , Brhadaranyaka Upanisad, III, 7, 13, the
aksarabrahmana, ibid., Ill, 8, 11; the Kausltaki Upanisad, I, 8; the Pra&na Upanisad, IV, 6;
and the Nfsirpbottaratapaniya Upanisad, II. See also Deussen, Philosophie der Upanishads,
PP- *33 S< 1 * > E.T., pp. 147 sq. Jaiminlya Upanisad Brahmana, IV, 18, is devoted to this topic
(= Kena Upanisad).
1 i. e. the human body. This metaphor explains Prafena Upanisad, II, 3, where vdna (V, 1, 4)
is equated to iarira , which Max Muller (S. B. E., XV, 374, n. 3) finds unintelligible. Connected
with Visnu is Anandatirtha’s explanation of the word daivt. Ambhana is a curious word.
I think it is from anu+*/bhan (as in Class. Sansk. for Vbhan, Wackemagel, Altindische
Grammatik, I, 194). Compare ambara for anu + vara and jdmbila for jdnu + bila (ibid., 59).
The omission %1 before v (common) led to omission before b and sporadically before bh. The
meaning would be ‘sounding-board’ (’). Cf. v. Schroeder, Ind. Lit., p. 755 *
-HI, 2, 5
TRANSLATION AND NOTES
255
human lute is an imitation of it. As there is a head of this, so there is a head
of that; as there is a stomach of this, so there is a cavity of that; as this has
a tongue, so that has a tongue; as this has fingers, 2 so that has strings; as
this has vowels, so that has tones; as this has consonants, so that has touches;
as this is endowed with sounds and firmly strung, so that is endowed with sounds
and firmly strung; as this is covered with a hairy skin, so that is covered with
a hairy skin. For in former times they covered lutes with a hairy skin. lie, who
knows this divine lute, is heard when he speaks, his fame fills the earth, and
wherever they 3 speak Aryan tongues, there is he known. Then comes the essence
of speech. When a man reciting 4 or speaking at an assembly gives not pleasure,
let him recite this verse, 1 May the she-ichneumon, that rules all speech, who is
covered as it were 6 by the lips, surrounded by teeth, the thunderbolt, cause me
to speak well here/ This is the essence of speech.
2 The words ah^ulayah and tantrayah seem to have been transposed in the original; they are
in conect order in Sankhayana Aranyaka, VIII, 7. Somewhat analogous is the tiansposition of
Sand jarayu in Satapatha Brahmana, VI, 6, 2, 15, on which see Fggehng’s note ( S.B.E
XLV 1 , 255'. Cf. also Brhadaranyaka Upanisad, III, 1, 4 with Max Muller’s note (6’. B. E ,,
XV, 122), and my Sankhayana Aranyaka , p. 55, n. 3.
3 The expression dr yd vdcah was not understood by the commentators (and in the Sankhayana
Aranyaka, VI IT, 9, we find that it has become dry a vdg vadati), who take drydh as nominative
and render it vedaiastrapdram gatdh. This is a clear sign of considerable antiquity, and the
expression may also be cited as an early piece of evidence for the existence of several
dialects of the early Indian language, which we know must have existed; see T, 5, 2, n. 19;
Oeitel, A. J. /*., XX, 447 on daivT, and Kathaka Sntpkita, XIV, 5. For the word arya, cf.
Zimmer, Allindisrhrs Lcben , p. 214; Pischcl, Z . ]). M. G ., XL, 125 ; Geldncr (I'cdische Studien ,
111 , 96, 97) insists that arya cannot mean ‘ the Aryan ’ which is represented by arya, Oldenberg
(see index to .S'. B. A’., XLVI) still adopts the equation Arya — Aryan.
* Sayana distinguishes between reciting at a conclave of priests, and speaking in a prince’s
hall. Virurucuseta is quite impossible as a form, and it is an easy eiror in view of the preceding
syllables, each having u. The middle of the opt. of the desiderative is not common. Cf.
Iloltzmann, Grammatisthcs aus deni Afakdhhdrata , p. 42.
5 Sayana gives an alternative rendering, na~ not, and pavih — clear, the subject being the
speaker’s defective speech. Anandatlrtha gives only the explanation as na «=» iva. The verse in
B occurs among the &anti veises of the so-called tliiid Adhyaya. For the metaphor, cf. Jaiminiya
Upanisad Brahmana, III, 19. In the version in the Ananda 4 rama ed., p. 2, nakult is printed
as a separate word. But rtakuIT can only mean a female ichneumon, and nakulTdantaih
is a phrase for which no parallel seems readily forthcoming. Sayana gives vajravaddham-
bhiitair autardlaihidrarahttair which does not help. In any case to join kulTdantaih makes
a curious though not unparalleled metre in an early verse such as this must be, and if a nom.
could be found in kuli the run of the veise would be much improved. The rendering of
the text by Max Muller ‘surrounded by birth, as if by spears’ is purely conjectural, and
I suspect the tradition. The parallel passages aie of little use. The Sama Mantra Brahmana,
I f 7, 15, has osthdpidhdnd nakult dantaparimitah pavih , while the Gobhila Grhya Sutra, III, 4,
29, gives osthdpidhdnd nakult only. Oldenberg (A. B.E., XXX, 84) renders ‘the she-ichneumon,
covered by the lips’, as does Knaucr in his translation. If this is to be made into sense, it
256 AITAREYA ARANYAKA III, 2, 6 -
6. Now Krsnaharita 1 proclaims this Brahmana 2 as it were regarding speech
to him. 5 Prajapati, the year, 4 after creating creatures, burst. He put himself
together by the metres. Because he put himself together by means of the metres,
therefore is it the Samhita. Of that Samhita the letter n is the strength, the letter
s the breath, the self. lie who knows the verses in the Samhita and 5 the
letters n and s, he knows the Samhita with its breath and its strength. Let him
know that this is lifegiving. 6 If he is in doubt 7 whether to say it with an n
or without an n, let him say it with an n. If he is in doubt whether to say it
with an s or without an .9, let him say it with an s. Hrasva Mandukeya says, ‘ If
we repeat the verses according to the Samhita, and if we say the teaching 8 of
must be taken that the she-ichncumon is a synonym for what is very piercing: the nearest
approximation to this idea is the passage in Atharvaveda, VT, 139, 5 (cited in Zimmer,
Altindischcs Leben , p. 86), which rcfcis to the ichneumon’s (m.) skill in chopping up and then
icstoring his work.
1 A son of I Tarda, who was dark in colour (Sayana), cf. TTiranyadant Vaida, II, 1, 5.
A Kumara Ilaiita (so, not Tfaiita) nppears in Brhadiiranyaka Upanisad, TT, 6, 3 ; IV, 6, 3 ; VI,
4, 4. Weber {Indian Titeratiue , p. 50) reads Ilarlla, and the lawyer is always so called (ibid.,
р. 269), even in Apastnmba Pharma Sfitra, I, 10, 29, 12; 16. On the other hand Varttika 8
on Pfinini, I, j, 73, recognizes Ilaritakata, and Panini, IV, 1, roo, Harita^ana as names, where
ITarita appears. Weber’s Ilarita here is therefore probably wrong, and Sankhayana Aranyaka,
VITT, ij, has krtsnahdnta .
a Brahmana here means secret doctrine like Upanisad. Iva seems to be used to indicate
the somewhat unusual sense; the Sankhayana version has eva ; cf. I, 1, 3 , n. 3; f. R. A. S.,
1908, p. 1193, n. I. Sayana in his commentary repeatedly has phiases like antary dmibrdh-
tnana , the secret doctrine of the antarydmin , sec III, 2, 4, n. 18, and cf. the name of
JIrhadaran)aka Upanisad, I, 4 ( purusavidhabrdh?nana ), Max Muller, S.B.E., XV, 25, and
the common toy ok tarn brdhmanam.
3 To his pupil or son (Anandatirtha and Sayana).
4 The rending of B, satnvatsaram (see Introd., p. 3), must be a correction to improve the
sense. But it could never have been corrupted into samvat sarah. Piajapati as the year is a
Brahmnnic commonplace (for its deeper significance, see Fggeling, S. B. E. y XI.III, xx sq.),
с. g. Aitarcya Brahmana, II, 17, 2; VT, 19, 7; Maitrayani Samhita, I, 10, 8; Kausltaki
Brahmana, VI, 15; Sankhayana Aranyaka, T, I, See. The phrase Prajdpatih prajdh sfsfvd
vyasramsata is fiequent in fsatapatha Brahmana, Vl-X, not in I-V ; Weber, Ind. Stud., XIII,
268 ; and for a similar case cf. II, 4, 3, n. 14. One might translate, ‘he is the year.’ Cf.,
however, Satapatha Brahmana, X, 1, 1, 1 and 2. The confusion of vyasramsadd and °sata is
another example of the confusion of surd and sonant so common in £arada MSS. Cf. Lanman
in Whitney’s Translation of the Atharvaveda , pp 57 j 10 45 > J* Hertcl, Tantrdkhyayikd ,
p. xvi; Roth, Z. D. M. G., XLVIII, 106-m.
5 This is the literal rendering. Sayana takes it, * Who recites the verses thinking of the n and s
which accompany the Sarphita.’
8 To the Samhita (Sayana), or peihaps to the reciter, if not to both.
7 Sayana takes it, ‘ If a pupil ask his teacher,’ but this is unnecessary. The question is, he
says, whether the reflection on the Samhita is to take the differences of n and s into account or not.
8 Sayana refers this to Suravlra’s doctrine, TII, 1,1. Por updptau, cf. Kausltaki Brahmana,
XIV, 5 ; Sankhajana Aran)aka, I, 6, \ihcrc Ur. Friedlander renders ‘ hinrcichend, gemigend
-Ill, 2, 6
TRANSLATION AND NOTES
257
Mandukeya, then the letters n and s are obtained for us.' Sthavira Sakai) a'*
says, ‘ If we icpeat the verses according to the Samhita, and if we say the teaching
of JVIandukeya, then the letters n and s are obtained foi us/ Then the seers,
the Kavaseyas, knowing this, 10 say, ‘To what end shall we repeat the Veda,
to what end shall we sacrifice ? For we sacrifice breath in speech, 11 or in breath
speech. For what is the beginning, that is the end.’ These Samhitas let no
one 18 tell to one who is not a resident pupil, who has not been with the teacher
for one year, and who is not himself to become a teacher. Thus say the
teachers. 13
,J The sayings are identical, and apparently this is intended to denote that the doctrine
received universal acceptance. The passage may indicate (cf. also Saiikhayana Srauta Sutra,
IV. *0, 3, where Sakalya is younger apparently than Mandnkeya) that the Mandukeya Sakha had
its Sniyihita text before Sakalya produced the Pada lM(ha, which is cpiite likely.
10 This is a clear proof that the holders of the Aranyaka doctrine icjected sacrifices or
recitations as means of knowledge, cf. Brhadaraiiyaka Upanisad, I, 5, 23 ; Kausitaki Upanisad,
II, 5 ; Chandogya Upanisad, V, 11-24 ; Taittiriya Upanisad, II, 5 ; Deussen, Phil. d. Upanishads ,
p. 63. A Tura Kavaseya purohita of Janamejaya occurs in Khila, I, 9, 6, and in—as already
noted by Colebrooke, Essays, I, 72; see Oldenbeig, Z.D.M. CL, XL 1 I, 239 stj.—the Aitaieya
Brahmana, IV, 27 ; VII, 39 ; VIII, 21. For the spelling cf. Scheftelowitz, Pie Apokryphcn dcs
Rgi'tda, Addenda, p. 190; Wackcrnagel, Altindische (Jrammatik, I, 239. Wintcrmtz (6 'esi/i. dcr
indisc/i. Litt. % I, 199) uses the stoiy of Kavasa as the son of a non-brahmin (Aitarcya Brahmana,
II, 19) as a piece of evidence in favour of the theory of the attribution to the Ksatriyas of
philosophic speculation over the origin of the doctrine of transmigration (cf. Introd., pp. 50,
51; Garbe, Licit rage zur indiuhen Kulturgcsihichie , pp. 1 s<p). He argues that the Brahmins
merely accepted and made these doctrines their own by adopting them along with the doctrine
of the four Asiamas. This all seems very doubtful. That among the piicsls none should
rise superior to the sacrificial cultus is contiary to all religious history. That hermits, ike.,
weie originally not of the priestly caste is a mere theory and not a piobable one. Winternitz*
view leads him (p. 202, n. 1) to adopt the improbable theory of Aranyaka as a text to be
studied by Vanaprasthas, for which he cpiotes the (late) Aruneya Upanisad (Deussen, Sei/izig
Upanishads, p. 693) and Ramanuja (Thibaut, XLV 11 I, 645). Cf. Intiod., p. 16.
It must always be remembeicd that the Brahmanas contain alieady in germ all the ideas
which make up the fundamental doctrine of the Upamsads; even the doctrine of trans¬
migration is presaged in the doctiine of repeated deaths in the other woild. It is impossible
to explain why the Brahmins became so completely the bearers of the at man doctrine if it
was not theirs ex initio. Professor Macdoncll has told me that he concurs in this view, which
thus gains gieat weight, and sec my notes, J. K. A. .S'., 1908, pp. 838, 868, 1142. The Kavase¬
yas are cited by Sankara on Svctasvatara Upanisad (ed. Roer, p. 257) as opposed to works,
Weber, Ind. Stud., TT, 418.
"^Cf. JaimniTya Upanisad Brahmana, I, 2, 2, 6.
13 Cf. V, 3, 3 ; Weber, Indian Literature, p. 49, n. 35.
13 Mahidasa, See. (Anandatiitha). Cf. 1 , 1, 1, n. 5 ; II, 3, 5, n. 4. Probably the plural is
only maid tat is.
KEITH
S
258
AITAREYA AR ANY AKA
IV-
ARANYAKA IV
ASvalayana (Srauta Sutra, VII, 12, 10) gives the following account of the
purpose of the Mahanamni verses. On the fifth day of the prslhya six day
ceremony, at the midday pressing of the Soma, corresponding to the Ni^kevalya
6astra, the Udgatrs sing sometimes the &akvara Saman as one of the Prstha
Slotras, 1 and then 2 use the Mahanamni vcrj.es as the basis of the Saman. These
number nine, but for the purposes of the Saman they arc made into three, each
consisting of three verses. These verses are recited adhyardhakdram , that is,
first one and a half verses are recited, then comes a pause, then the remaining
one and a half, followed by the syllable orn. Then are recited the nine putisa-
paddni , additional verses. These may either be recited simply straight on as
they stand in the text, or the first five may be made into two sets of five syllables
each, thus:
Eva hi eva I tvd hi Agnd 3 u \ the hi being taken without Sandhi, the last four
purhapaddni being repeated without a pause in the middle. See also §ankhayana
Srauta Sutra, X, 6, 10, and comm.
The MahanamnI verses occur in the Aranya Samhita, and in the Naigeya Sakha
at the end of the Purvarcika of the Samaveda, and as one of the Khilas of the
Rgveda, see Peterson, Second Report , p. 97, Scheftelowitz, Die Apokryphen des
Rgveda, pp. 134-136. They are referred to in the Brhaddevata, VIII, 100,
iknkhayana Srauta Sutra, X, 6, io, Rgvidhana, IV, 25, and Sankhayana Grhya
Sutra, II, 11, 12, &c. From these sources, and from Baudhayana, cited in
Oldcnberg, Prolegomena , p. 509, n., it appears that they followed directly upon
the verse tnc chantyor, which, according to the Saiikhayana Grhya Sutra, IV, 5, 9,
is the end of the Rgveda Samhitfi (in the Bnskala recension), and, according
to Narayana on Asvalayana Grhya Sutra, III, ,9, 9, is the end of the Baskala
recension. 3 It is not, however, quite clear what this means, since lac chant yor
occurs as the last verse of two Khila«, V, 1 and 3, in Scheftclowitz’s edition,
viz. the satnjhdnam and prddhvardndm Khilas, and the three Khilas, V, 1—3,
the second being the nairhasiyam y have S + veises. 1 he view of
1 For these, see especially Eggeling, S. B. E. , XLI, xx sq.
1 The Silk vara is normally based on Samaveda, II, 1151-1153 (Sayana and Mahulhara cited
by Egfiehng, p. xx, n. 2).
5 Cf. also Oldenberg’s note on Sankliayana Grhya Sutra, IV, 5, 9, and Ind, Stud 1 , XV, 150.
-IV
TRANSLATION AND NOTES
2 59
Oldenberg, who had not 4 5 * the evidence of the MS. of the Khilas before him,
was (.Prolegomena , p. 502) that the Samhita ended with the first tac cham yor ,
i. e. with Khila, V, 1, and Scheftelowitz (pp. n, 132) holds that this is correct.
Oldenberg, however, held (p. 509) that the Mahanamni verses followed directly
after tac cham yor, and (p. 501) expressed the view that the following ten verses
were some of them modern. But of the direct evidence for the immediate
sequence of the Mahanamni verses, cited by Oldenberg, the Rgvidhana alone
fully bears him out, for the Khila MS. has the Mahanamni verses after the
pradhvarandm Khila, and this is probably the meaning of Brhaddcvata, VIII, 94,
as interpreted by Prof. Macdonell. It is an easy conjecture that the Rgvidhana,
which has other coincidences with the Brhaddevata®, followed that work, but
misunderstood the word caturtham , which most probably must mean ‘ the fourth
of the hymns after X, 190'. This fact weakens greatly the force of Oldenberg's
argument from the modern character of the last ten verses, and in point of
fact it is difficult to deny that the verse tac cham yor is modern in appearance,
and that it need net be separated in time fiom the last seven verses. For the
second tac cham yor being the end of the Samhita in the Baskala recension,
we have the clear evidence of the commentator on the Caranavyuha/ who
actually cites the verses. Dr. Scneftelow'itz considers that the commentator is
untrustwoithy, and later than Sayana, but this appears very doubtful. We know,
he argues, that the commentator explains the eight extra hymns attiibuted to
the Ba ; kala Sakha by the AnuvakanukiamanI as being seven of the Valakhilyas
and the samjitdnam hymn of fifteen verses, but the number should be ten, as
the samjhdna?n hymn is really composed of three hymns. But it is difficult
to maintain that it is impossible that the fifteen verses, despite their difference
of contents, were not regarded in early days as one hymn, for several of the
Rgvcdic hymns are notoriously patchwork, and this applies moie strongly still
to later SamhiLis.
Much more important is the question of their antiquity. Oldenberg makes
the Mahanamni verses an exception to his general view, that the Khilas arc
on the whole of later origin, and holds that they are coeval with the Rgveda,
and were merely omitted because of some reason of ritual teaching from the ten
Mandalas. Dr. Scheftelowitz, who disputes Oldenberg’s general position, and
accepts Hillebrandt’s theory of the purer ritual tradition, assigns the verses
(p. 3) to the end of the Rgvcdic period. Further, Oldenberg 7 has suggested
4 He takes no notice of the new evidence in his review of Scheftelowitz, Gott. gel. Attz
1907, p. 227, for which and for other valuable papers I am indebted to his kindness.
5 Macdonell, Brhaddcvata , I, 147. * Oldenberg, Piolegomena, pp. 495, 501, 502.
7 XXIX, 156.
S %
26 o
AITAREYA ARANYAKA
IV-
that the verses are alluded to as the SakvarT verses in Rgveda, VII, 33, 4; X, 71,
11, and this suggestion is at least plausible. They are apparently referred to
as Mahanamnis in the Atharvavcda and Yajurveda (see below). It is borne out
to sonic extent at least by the character of the language, which shows the rare
forms dnuiamsisah , s/use, vide , tse, rnjdse, and samnyase. The metre is also
of an archaic t}pe in so far as resolutions are frequently necessary to restore
it. The Khila AnukramanI gives the following note: viJd dasa pCidas ca pafica
Visvamitra Indro va Prajdpaiir Aindram pnvanam dnustubham purisapaddny
Agneyavaiinavaindrapawnadaivdni vairajani dvifyapancamydv usnihau caturthi
nyahkusdrini s apt ami purastddbrhati navamyantye pahkfi . As a matter of fact,
as both Weber 8 and Oldenberg recognize, the verses are not preserved in their
primitive form, but only as modified to suit their supposed sacred character.
In verses 2, 5, and 8, which were apparently originally anuxtubhs , the fourth pada
has been omitted for the insertion of a sort of refiain. Verses 1, 3, and 6 are
in anmhibh. Verse 4 appears to be 8 + 12 + 8 + 8; verse 7, 12 + <8 + 8 + 8 ; verse 9,
8 + 8 4-8+8 + 8. The rest is in no regular metre. Oldenberg (p. 33) considers
that originally the metre consisted of seven and five sets of eight syllables
respectively, but this seems hardly borne out by the facts. It should be noted
that the Khila text manufactures the last four of the nine punsapaddni into one
verse ('), and in this respect is certainly not old, for the punsapaddni cannot
reasonably be held to have ever made up a verse. They are referred to, however,
as five in the KauMtaki Biahmana, XXIII, 2, and connected with Prajapati, Agni,
Indra, Pusan, and Dcvah, and in the Brhaddevata, VIII, 102, they are connected
with the same deities, save that Visnu is substituted for the Dcvah (so the A
version; the B version omits Prajapati, while Mitra’s text includes both Prajapati
and the Dcvah, see Macdonell’s note). They are also mentioned in the Panca-
vimsa Brahman a, XIII, 4, 12, where claboiate directions arc given as to their
selection to make up the Sahara sdman, Latyayana Sutra, IV, 10, 18, Sankhayana
Srauta Sutra, X, 6, 13, &c., and in the Aitarcya Brahmana, IV, 4; V, 7; VI, 24;
Atharvavcda, XI, 7, 6; Vajasaneyi Samhita, XXIII, 35: Kathaka Sarahita,
X, 10; TaittirTya Samhita, V, 2, 11, i. 9
The verses contain several phrases reminiscent of the Rgveda, perhaps bor¬
rowed from earlier hymns; at least they tend to convey an impression of second¬
hand use: jet a ram apardjitam — RV .> I, 11, 2; sd nah par sad dti— RV., X, 187, 1;
Indram dhdnasya sditdye is the last pada of RV., VIII, 3, 5' 1 (this 1 owe to Bloom-
8 Ind. Stud., VIII, 68.
9 For the last four reff. I am indebted to Bloomfield, Vcdic Concordance, p. 696*, who
gives other passages; cf. also Weber, Ind . Stud., XVII, 358; Fggeling, S. B, E ., XLI, xx;
XLIV, 380, n. 2.
-IV
TRANSLATION AND NOTTS
261
field, Vedic Concordance , p. 210^); sdm anye'su bravavahai— RV., I, 30, 6; sdkhCi
susdvo ddvayah — RV., I, 187, 3*1; lav is t ha vajrinn rhjdse — RV., I, 80, i c (with
ojdsd). These last two cases seem to me strongly in favour of the later date
of these verses, for bravdvahai is not unnatural in RV., 1 , 30, 6, uhcre it seems to
refer to Indra and the speaker who are to agree in other battles, the previous
half verse referring to a conflict, but it is distinctly awkward here where the
first half verse has no reference to a fight or other occasion of association. This
only, however, proves that the MahfinamnI verses are not among the earliest parts
of the Rgveda. 1
The last four purisapadani are made out of the preceding verses, evti In sakrd ,
from v. 2 ; vast hi sakrd, from v. 5 ; vdsan dnu , from v. 4. The Asvalayana Srauta
Siitra, VI, 2, 9, shows that other padas of the verses were used independently
in the ritual: prace/ana praietaydyahi piba maisva I kra/us chanda rtam brhat
sumna a dhehi no vasav iiy anustup I Ibid., 12, has: ud yad bradhnasya vistapam
iti pandhamyCi I evd hy evaivd hiudra 3 | era hi sakro vast hi sakra Hi japitvd I apah
purvqdtn harivah sntdndm i/iyajati \ and again the purisapadani in VI, 3, 26.
hor the question of the ‘authorship 7 of this Aranyaka by Asvalayana, cf.
Introd., pp. 18 sq. For the view that this forms a sort of Asvalayana Samhita
may be compared the fact that there is an ApastambTya Mantiapatha, a collection
of Grhya verses and formulae, to accompany the Apastamba Grhya Sutra. So
too, as Oldenberg (S.B.T., XXX, 3-11) has conclusively 10 shown, the Mantra
Rrahmana was prepared to accompany Gobhila’s Grhya Sutia, though it is not
apparently ascribed to Gobhila, just as IV is not attributed to Asvalayana in
the Aranyaka itself. Winternitz (Gesch. der indisch. Li//., I, 232) merely repeats
Max Mtiller (Aneient Sanskrit Literaitire, pp, 3T4sq., 339).
O generous one, show 1 us a path, proclaim the regions, guide us, lord of
many mights, wealthy one 11 1 n
With these aids of thine, wise one, make us wise, for glory and for stiength,
Indra. For thine is strength 11 2 11
For wealth, for might, thunderer, most powerful, bearer of the bolt, thou
10 1 d< ^ n0t consi(1cr Winternitz {Mantrapat ha, I, xxxi sq.) to have refuted Oldenberg.
1 vida is rendered vet si by Sayan a, and S takes it as a Vedic form of vida, i. e. imner.
of the aor. of y/vid (Whitney, Sanskrit Grammar, § 851). Possibly this is correct (cf. vide in
ver. 5), and it is from y/vid in the sense ‘find*, for which see the examples in Bloomfield
Vedic Concordance , pp. 866 b , 867V But it may perhaps be really viddh the subj. of the aor. of
V vld (Whitney, § 849) or an injunctive from vi + Vdd. The accent would then, however,
probably have been viddh, but exceptions are not unknown. The same question arises in RV *
IX » 4 °» 3 • vidafy sahasrlnir Isah. For the accent, pCu-vbidm, cf. Whitney, Sanskrit Grammar,
§ 319- *or tad, of. Macdonell, Vcdtc Mythology, pp. 58, 122 ; Pischel, Vcdisthc Studien, 11
i,n.; Oldenberg, Religion dcs Veda, p. 239, n. 6.
262 AITAREYA AR ANY AKA IV-
movest. 2 Thou movest, most generous, bearer of the bolt. Come hither, drink,
and be glad ii 3 ll
Grant us wealth with good heroes. Thou art 3 the lord of might according
to thy will. Thou movest, most generous, bearer of the bolt, who art the most
powerful of heroes ll 4 II
Most generous of givers, wise one, guide us aright. Indra finds 4 all. Him
I praise. For he has will and strength ll 5 ll
Ilim we summon to our aid, the conqueror, unconquered. May he convoy
us 6 beyond our foes. He is strength, resolve, and mighty order ll 6 ll
Indra we summon for the winning of wealth, the conqueror, unconquered.
May he convoy us beyond our foes. May he convoy us beyond our enemies 0 ll 7 II
2 riljase may be regarded ns the second singular pres, indie, of a sixth class root rflj,
as Whitney (Sanskrit Grammar, § 758 a) takes it here. The exact sense is doubtful. It may
conceivably = ‘ thou ait piaised’, but the sense ‘move* is possible, if the root is akin to the
Greek bpiyu. Cf. Delbriiek, Altindisihcs Verbum, p. 181; Barlholomae, Indog. Forsch., II,
281; Neisser, Bczz. Bcitr , XX, 39; Olden beig, S.B.E. , XLVI, 39b, 436 (‘press on, strive
forwaid’); lhschel ( Vediuhe Studieu , I, 109), however, compares saraj with bpiyu, and Geldncr
(ibid.. Ill, 29 scj.) postulates a V'rj-iubh: dlptau , either transitive or intransitive. lie does
not, unhappily, quote or explain this passage. In KV., VIII, 9, 17 be renders vimi tvd
Fit uni rfijasl as ‘ I desire to adorn thee’, and possibly the form rfijasl might be an infin. ■=
an impuative (cf. Delbruck, AUindische Syntax, p. 412; Neisser, Bezz. Bcitr., XX, 59;
Hopkins, A.J. P., XIII, 21 sq.; Speijer, Vcdische und Sansknt-Syntax, § 216 d). The
accentuation piba mdtsva seems most probable, cf. tardnir ij jayati ksjii pusydti in RV.,
VII, 32,9, and other examples given in Delbmek, Altindischc Syntax , pp. 36 sip; Whitney,
Sanskrit Grammar, § 594 b; Sptijcr, Vcdische und Sanskrit-Syntax, p. 80; Macdonell, l ’edit
Gi ammar, p. 105. mdlsva is irregularly accented, but there are many parallels, \\ hitney, § 62S;
Macdonell, p. 99 (foot).
■ bhAvail is according to Whitney ( Sanskrit Grammar, § 83 b, c; cf. Delbruck, l.c.,
p. 144) either an injunctive of an unaugmented a aorist, or a subjunctive of the root aoiist.
But in sense it may be an indicative. vAiaTi Ann may perhaps be ‘according to our will*.
raydh suvtiyam is cuiiotis, but the variant ray I is merely an easy correction. Cf. ray As
pouim, KV., IV, 40, 4. The TaittirTya Samhita, III, 1, 9, 4 has: vider gaupatyam rayas posam
suviryam samvatsaiinam svasiim , where the conjunction of rayas and suviryam is different,
but where vider supports the derivation of vida from *>/vid. Cf. V, 1, 6, n. 3.
* vide must be 3rd sing, like Tie, and may mean ‘knows’, cf. Hopkins, J. A. 0 . S., XV,
376, n. Sayana renders it as a 2nd sing. For stun see Whitney, Sanskrit Grammar , § 894 d;
Delbruck, l.c., p. 181. If stusj is read, the accent is somewhat irregular. But irregular
accents in quasi-subordinate clauses are numerous, cf. Whitney, Sanskrit Grammar , §§ 595—
598; Delhiuck, AUindische Syntax, p. 43; KV., I, 189, 3; III, 1, 1, with Oldenberg’s notes
{S. B. E., XLVI, 182, 223); Z.D.M.G, LX, 735 sq.
6 Sayana lakes ati par sad as ‘ let him destroy’, and the last pada as meaning, ‘the sacrifice,
the metre used, the fruits of the offering, and all great.’ The words aic clearly not in place
here, and make little sense.
8 sridhah Sayana explains as those whom wc should hate, although they do not hate us.
The meaning is perhaps ‘beyond all failures’; cf. Ati sridhah in this sense in KV., I, 36, 7 ; 111 ,
9 > 4 i 10. 7 -
-IV TRANSLATION AND NOTES 263
Place us in thy favour, ancient one, lord of the thunder, bright one. Most
powerful, thy rewards are extolled. For the strong god bears rnle 11 8 II
Lord of man, slayer of Vrtra, this new hymn 7 I offer now to thee. Among
others let us two converse together. The hero who fares for the cows is a
kind and guileless friend 11 9 11
Thus, 8 thus, O Agni. Thus, thus, O Indra. Thus, thus, O Visnu. Thus, thus,
O Pusan. Thus, thus, O Gods. For he is strong. For he has strength and will,
according to his will. On all sides 9 come hither. Show, generous one, show.
7 This is doubtful, mduyase , the variant of the other texts save SV., is icmarkable as being
accented, and does not help. It looks like an obvious error or correction for sdmnyase, which
becomes sdnnyase , SV., Naigcyn Sakha, and then by haplography sdnyase , SV., Arnnya Saiphita,
and then mduyase through the frequent mistake of s for m in Saiadfi MSS. mdnyase makes no
good sense, but sanmyase also is very difficult (even if taken as Oldenberg (.S’. B. E., Xl.VI,
404) would take it in RV., V, 17, 2, as a first person). It comes appaiently frpm as .
Dr. Scheftelo\Nitz now ngiees with this view (cf. my remark 111 J. 1 \. A. S., 1907, p. 224).
For tarn tan (i. c. tad) can be lead (supply siiktam or, with tarn, man tram) but navy am may
be fiom meaning piaiseworthy. The dual bravdvahai in the oiiginal context refers to
the singer and Indra who are in other (contests) to be united. Ileic it must (cf. 11. 7 on I,
1, 2) mean something of the same soit, but anye\u has no longer any direct antecedent.
SV. aryd\u is merely a facile correction like so many SV. leadings. For the loc., gd}U, cf.
Dclbiiick, Altindisihe Syntax, p. 122 ; Speijer, Vedhche und Sanskrit-Syniax, § 81 b; Whitney,
Sanskrit Grammar , §§ 301, 304 ; A.J. XIII, 284. Sdnyase as a dat. hardly makes sense.
8 Saynna takes evd as from \li and d. The sentence is practically a mere exclamation
and cannot be translated. The words a, yd , &c., yield no sense as they stand. Say ana renders,
* He who comes to think what is to be thought of for our weal, let him come to think what
is to be thought of/ The variant dyo is no help, though it might mean * Come to the man
who deserves favour’, cf. Taittirlya Samhitd, II, 1, 3, 2. For the pluti, a3 z, see Wackemngel,
Aliindischc Gram mat ik, I, 298.
9 Cf. &ankhayana &rauta Sutia, XVII, 12, where the sentence runs: city evd hindropehi
viivatha vidd maghavan vidd tit , from which it may be legitimate to assume that chi should
be supplied in the purlsapaddni. The last vidd may point to viddh being the form, vilvadhd
in RV. means cither (1) everywhere, I, 14T, 6; (2) always, V, 8, 4.
The Taittirlya Aranyaka, I, 20, has : evd hy tva I evd hy Ague I evd hi Vdyo I evd hhtdra I evd
hi Pusan \ era hi devdh 1 when Sayana rendcis eva as ayanaUldditya and era as ctavydh
prdptavydh kdmd/t, and supplies asi, ‘Thou art desires:' hiUibdcnddttyasya sarvakdm a h etu tva -
prasiddhir ncyate. Ibid., 23, has : evd hy evt'ti I . . . evd hy Agtta Ui I. . . evd hi Vdyo Iti I . . .
evd hindreti I . . . evd hi PiUann Iti 1 evd hi dev a Iti I The accents are those of the
Anandasrama text (I, 88, 89), and may be wrong. In the Maitrayanl Snmhita, II, 3, 18
(a reference which I owe to Bloomfield’s Vedic Com01 dance, p. 305*) all the MSS. have evd
(or evd) hy Ague. The Kausllaki Brfihmnna, XXIII, 2, gives two accounts of the Mahanamnls
or Sakvaris, and gives a3 the five purtsapaddni: evd hy eva I evd hy Ague I evd hJndra I evd
hi Pitman I evd hi devdh 1
It is by no means obvious how these verses came to be considered as an especially fruitful
rain-spell. As such they are clearly recognized in the Gobhila Grhya Sutra, III, 2, and the
Khadira Grhya Sfitra, II, 5, 22 sq., where the Sakvanvrata is clearly a rite of sympathetic magic
to produce plentiful rain (see Oldenberg, Religion des Veda , pp. 420-422, with whose remarks
I fully coiicui).
264
AITAREYA A RAN YAK A
V, 1, 1-
Aranyaka V
Adhyaya 1.
In the Mahavrata ceremony there are twenty-five verses to accompany the
kindling of the fire. 1 In the twenty-one 2 verses (used in the Visuvant) four
are inserted before the second last, beginning, ‘With fuel Agni ’ (RV., VIII, 44, 1).
A buU is to be offered to Visvakarman 3 accompanied by muttering the verses.
I he Ajya and Praiiga Sastras are taken from the Visvajit. 4 The Sastras of
1 Sayan a explains that although the Samidhcni verses are not part of the Soma sacrifice
itself, yet they arc used in the animal sacnlice which forms a part of it and so are in place
here. He quotes Mim.imsa Sutra, III, 1, 18, 9: dnarthakydt tad aiigesti, They aic to be said
after tlte anointing of the animal by the Adhvaryn, according to Apastamba. Cf. also his
Vajuaparibh.isa, 2 and 3 (S. />’. E., XXX, 319, 345). For the gen., cf. Caland, Altindisches
7 aubi-yritital , p. iS, n. 2 ; Satapatha Brahmana, X, 1, 5, 4; TTI, 1, 1, n. 3.
a I here arc in the Dar&ipfiinnmasesJ:i, see Ilillrbrandt, A T eu - imd Vollmondsopfer , pp. 74 sq.,
lilteen verses beginning with RV., Ill, 27, 1 (cf. Oldenburg, S.E.E., XLVI, 299; Bergaigne,
hcihcuhcs stir Vlustoire dc la hturgtc vdditjue, p. 19); see Taittiilya Brahmana, III, 5, 2, 1.
lhcrc are only eleven separate verses, blit the first and last are each thrice repeated. In the
Visuvant the fifteen are extended into twenty-one by the interpolation of six verses beginning with
RV., Ill, 27, 5. These are inserted before the second last verse, RV., V, 28, 5. Then four
more verses, beginning with RV., VIII, 44, 1, aie added before this vcisc to make up the twenty-
five. 1 he Sankhdyana here ignores these verses. Aitarcya Brahmnna, I, 1, 14, gives the
number as 17. See a list in Asvalayana Srauta Sutra, I, 2, 7. The construction acc. for nom. is
lemarkablc and is not a mark of late or careless style, for these 11 regularities and the use of
numerals aie found in the Mantras (e.g. saptd rynam, iatdm purbhth, cited by Whitney,
Sanskrit Grammar , § 486 c) and in the Aitareya Brahmana, III, 48, 9 : catuhsadim kavaana
dstik, while in VII, 2, 7, panialarah sasfis ti ini ca hat any it hi tya occurs (sec Aufrecht, p. 428).
Above, TT, 2,4; 3» 8, occurs sattiimhatam sahasrdni , while Aitareya Brahmana, VII, 1 has
satin nth atom ckapaddh , which examples all appear to l>c transfers of accusative for nominative,
though the possibility of their being new stems in a cannot be denied (especially as the
Aitareya Brahmana actually has trayastrimUtyd, a trnnsfer to the * declension). Cf. Introd.,
p. 56. The idiom has hardly been adequately noticed in Delbruck, AltindiscJie Syntax , p. 82.
3 The Sankhayarm Aranyaka, I, 1, prescribes a bull for Indra and a goat for 1 ‘rajapati.
The Srauta Sutra, XVII, 7, 7, mentions also a savaniya paiu, see Ilillebrandt, Ritual-Litteratur,
pp. 125, 136. Cf. also Katyayana Srauta Sutra, XIII, 2, 17. UpamUt means not in silence but
so as not to be overheard, see Sayana’s quotation, karanavad aiabdam manahprayogam , and
Apastamba Yajnapaiibhasfi, 9, 11 and 113 (S.E.E., XXX, 319 and 345), where the Samidhenis
are not upinnUt but antard (see note on 11).
i For the Ajya sec I, 1, 1. The Prauga consists of seven liras t I, 1, 3-4, preceded by the
pur onus, Vdyur agregd yaj/iaprfr, &c., Sankhilyana Srauta Sutia, VII, 10,9. The purorucs
are also given in SchcftelowiU, Die Apokiyphen dcs Rgvcda } as Khila, V, 6.
—• V ,i,i TRANSLATION AND NOTES 265
the Hotrakas are taken from the Caturvimsa rite. 6 In the morning pressing
the Ihahmanacchamsin should add the verses, beginning, ‘The busy moving
ones’ (RV., X, 153, 1), and at the midday pressing the verses, ‘Of this strong
youthful one drink* (RV., X, 160, r). 8 The tristich which forms the strophe
begins, ‘The buffalo in the bowls, the barley-mixed* (RV., II, 22, 1), the tristich
forming the antistrophe consists of the three verses, ‘ Indra, come hither to us
from far away* (RV., I, 130, 1), ‘For to Indra heaven, the wise one, bowed*
(RV., X, 127, 1), and, ‘To him a song excelling* (RV., X, 133, i). 7 The Maru-
tvatlya Sastra is taken over from the Catuivimsa and extended by the hymns,
‘Fair has been my effort, singer* (RV., X, 27, 1),‘Drink the Soma for which
in anger thou breakest’ (RV., VI, 17, 1), ‘With what splendour’ (RV., I, 165, 1),
and, ‘Indra, with the Maruts ’ (RV., Ill, 45, i). g The Marutvatiya Sastra ends
with the hymn, ‘Thou art born, tcirible, for strength, for energy’ (RV., X, 53, 1).
At the end of the Marutvatiya Sastra, the Ilotr, leaving his place by the incomplete
route, 9 offers three oblations in the Agmdh’s fire with a ladle of udumbara wood
(accompanying them with the verses):—
8 The Hotrakas are the Maitravarunn, Bralunniucchamsin, and Achnv.lka. In the Agnistoma
their Sastias begin with RV., 1 TI, 62, 16; VIIT, 17, 1; 111 , 12, 1, respectively. T11 the Calur-
vim&a they begin with RV., V, 68, 3 ; I, 4, 1 ; VIII, 72, 13, icspectively.
8 The MahJivrata differs in these points even from the Caturvimsa. S.iyana leaves it
undecided whether the passages extend to live verses, or only to one verse by the paribhdsdx ,
ream pddagrahanc, for which sec Asvallyana Srauta Sutia, I, 1, 17.
7 These verses are apparently to precede the Sastra of the Bilhmanaccharpsin at the midday
pressing. The word stotriya is used because the verses correspond to those used in the Saman
corresponding to the Sastra, cf. Ilillcbrandt, Ritual-Litteratur, p. 103. The Saiikhayana
Sakha ignores the 6astras of the Hotrakas. The reference to the midday pressing is out of
order.
8 For the Marutvatiya Sastra of the Ilotr at the midday pressing, sec I, 2, 1 and 2. In the
Agnistoma it begins with RV., VIII, 68, 1-3, and VIII, 2, 1-3. The Caturvimsa contains
alterations, and the Mahavrata adds the hymns enumerated. Atdnah (found in VS., TS., &c.)
must mean vista rah as S.iyana has it here. Cf. Aitareya Brahmana, V, 4, 12, where S.iyana
renders tastraklptih . Friedlander, on Sahkhayana Aranyaka, I, 3, suggests the sense ‘scheme’
for it. In RV., II, 1, 10, dtdnih ‘ expander ’; cf. my Sdnkhdyana Aranyaka , p. 3, n. 6.
9 S.iyana here (cf. Anartlya on fsankh.iyana Srauta Siitra, VI, 13, 7; VII, 7, 4; Asvallyana
{srauta Sutra, V, 19, 8 ; VT, 5, 1, and comm.) explains that the samsthitasamcarah is when, after
the completion of the pressing, the Ilotr departs from the sadas by the west, the visamsthitd J
is when, before the pressing is 'finished, he leaves by the eastern side. The Sahkhayana
Siauta Siitra, XVII, 12, gives eight oblations on the dgnldhriya, instead of three there and
ten in the mdrjdliya. The Mantras arc quite different. See XVII, 12, 1-4. The first is a
long prose Mantra; the second to the seventh svdhd Mantras, and the eighth consists of
a couple of verses, the first an anustubh , the second a gdyatrt in strongly marked iambic
metre of an archaic type, neither of which veises has, according to Bloomfield’s Vcdu
Concordance, any parallel. After leciting the verses, he puts down the ladle yathdyatannm ,
depaits by the way he came, and in front of the sadas to the north of the sruli , facing the
266 AITAREYA ARANY AKA V, i, j-
‘ Indra, Brhaspati, Soma, and the goddess, Vac, have aided me. 10 May Mitra
and Varuna, Heaven and Earth, aid me when first I call || i n
‘ May the Adityas, the all-gods, and the seven anointed Kings, 11 Vayu, Pusan,
Varuna, Soma, Agni, Surya, with the constellations, may they help me n 2 11
‘ May the fathers protect me, and all this universe, and the children of Prsni,
the Mai uts, with their splendour, ye who have Agni as your tongue and are worthy
of sacrifice, may ye gods, hearing our cry, protect us n 3 n'
He offers ten oblations on the mdrjdliya altar 12 to the south, the last of
which he first divides into four and deposits to the north of the fire. In the
middle of the day, after the carrying forth of the fire, the mdrjdliya fire is made
cast, he mutters the panmdddh japdh, vdg dyur vilvdyur viivarn dyur ehy tvd hindropehi
viivatha vidd maghavan vidd ill (cf. above, p. 263), after which he adores the several members
of the fire altar conceived in human form (XVI I, 12, 6—13, 6). For the Parimads themselves,
cf. my Sdhkhdyana Aumyaka, p. 4; Eggcling, S. B. £., XLI, 288, n. 2, and for the meaning of
mad, Lanman in Whitney’s Translation of Atharvavcda, p. 138. The Ilotr rocs north to
the Agnidh’s fire. (For Agnidh, cf. Oldenbcrg, S.B.E., XLVI, 189, and Macdonell, Vedic
Grammar , p. 18, n. 6.)
10 Oi ‘may they aid me’, as Saynna takes it. lie thinks purvahutau is an epithet of
Dyavaprthivi or Mitt dvarunau.
11 Saynna explains this by the list in Taittiiiya Aranyaka, T, 7, dr ego bhrdjah patarah
pataiigah j svaniaiojyotidman vibhdsah \ ie asmai sarve divam dtapanti I This may be l ight,
otherwise one might expect it to mean the seven Adityas. No doubt the seven Adityas set
the model to the later theory of seven suns, whose names are variously given (cf. seven Rsis,
seven Ilotrs, seven sounds, &c., Oldenbcrg, S.B.E., XLVI, 225); sec Visnu Puiana, Vl’,’2 j
Ilopkins, Great Epic of India , p. 475. Rajendralala reads in the text met nit, which is cci taiiily
wrongly accented and seems not quite as likely as mdnu in view of the ami elsewhere used.
The 1 aittiiiya Brahmana, II, 5, 8, 2 has: dim tvendio madatv dnu Brhaspdtih I dnu Sdmo
dnv Agnir dvit \ dnu tvd vlive deva avantn I dnu sap/d rajdno yd utdbhisfktdJ.i I dnu tvd
Mitravdrundv ihdvatdm \ dnu dyavaprthivi vitvdtainbhu I suryo dhobhir dnu tvdvatu I can -
drdmd ndksatiair dnu tvdvatu I Note the different reading utd abhisiktdh. The text
appears from Bloomfield, Vedic Concordance , p. 973*, to occur in Kafhaka Samhita, XXXVIT,
9 d, which has (9 c) suryo 'hobhir anu tvdvatu , eonfiiming mdnu against Mitra’s md nu
(which is followed in the Concordance , p. i028 b ), and (9 b) anu Somo anv Agnir avit, ami
(9 a) anu tvendro madatv anu Brhaspatih, thus presenting only one line as against the two
lines of the Aranyaka and the Brahmana. In the next verse yd agnijihvd utd vd ydjatrdh
is a tag found in RV., VI, 52, 13 c, and in the other Saiphitas (Bloomfield, p. 795**) ; t h e
other three pddas seem as yet unparalleled. The scries of prose Mantras below is also (sec
Index II) unique.
12 In the middle of the sadas and the havirdhdnas there is a space from north to south.
The dgnidhriya altar is at the_ north, the mdrjdliya at the south. With caturgrhitam\
djyarn must be understood, see Apastamba, Yajfiaparibhasfi, 195 ( S.B.E ., XXX, 341); c f!
caturgrhitena juhoti, Taittiriya Aranyaka, V, 2; catmgrhitds thru djyahutir , Aitareya Brahmana*
VIII > 10 > 9 , 0 nr bit am, VII, 21, but the construction is very awkward. Throughout the terms
dakuna and uttara are ambiguous. For the sadas the priests’ tent, cf. £atapatha Brahmana
5 > 3 > 5 > an d Fggcling’s note.
TRANSLATION AND NOTES
-V, i, i
267
to kindle. 13 (The offering is made in ii) when it is covered up, and either to the
east, the north, or the north-east side. (The verses used are as follows):—
4 May I become unassailable like fire; may I become firmly rooted like
the earth 111 11
‘May I become unapproachable 14 like the sky; may I become unassailable
like the heaven 11 2 11
‘ May I become without a superior like the sun; may I become renewed like
the moon 11 3 11
‘May I become renewed like mind; may I be multiplied like the wind 16 11 4 II
‘ May I become one’s own like the day 1,1 ; and dear like night 11 5 11
< May I become born again like kine ; may I become glorious 17 like a pair ll 6 II
‘ Mine be the flavour of water and the form of plants u 7 ll
‘ May I become widespreading 18 like food, and lordly like the sacrifice ll 8 11
‘May I become like the Brahmin in the world, and like the Ksalriya for
prospeiity ll 9 ll
‘ When, O Agni, this assembly is gathered (RV., X, 11, 8) 19 1110 11'
1S The idea seems to be that the lire is kept in from the time it is lighted on the mdrjdlJya
altar but is now ‘wakened’, prabhrti in this use is first found in the Srauta Sutras, Speijer,
Vcdische und Samkrit-Sjnitax, § H2.
14 The attraction of andpyam is cuiions, but is paralleled in RV., I, 65, 5 : putfir mi rctnva
ksitir mi firthvi gi>lr mi bhujmd (Oldenbeig, S.B.E., XLVI, 56), and below, viana ivdpurvam ,
atinain iva vibhu, gdva ivet putiarbhuvafj , and in the case of the verb, RV., V, 25, 8 :
dyumanto arcayo grdvtvcuyatc hr hat , Oldenbcrg, S. B. E., XLVI, 417. Cf. also Taittirlya
Aranyaka, VITT, 6; Weber, Ind. Stud , IT, 221, n. For a scries of woids with bhuydsam , cf.
Jaimmlya Upnnisad Brahmana, HI, 20 and 21.
lft yathd tnana uttarottaram abhivrddhikdnfoayd prayatamdnam sat iatiatphalapriiptyd
nut an am rtipam pratipailyate . . . yathd vdyur asddhddtmdse samudi athddidde vd svayarn
uttarottardbhivrddhyd sahgharupo bhavati (Sayana).
18 Sayana renders svam as wealth. The day gives wealth by permitting mercantile operations.
Emendation to svar is easy but impiobable. Cf. the curious svah in RV., I, 77, 5 (Oldenbcrg,
S. B.E., XLVI, 88), yaksam iva, Gobhila Grhya Sutra, 111 , 4 , 28; Geldncr, Vcdisihe Studicn ,
III, 140. Night gives rest to the weary (Sayana); note priyo not priyd.
17 This must be the sense though the expression marlcayah , * glories/ is curious. Kinc
have offspring yearly, and pairs (e.g. Uma and Mahe^vaia, Laksmi and Narayana) are glorious
(Sayana).
1H The reading vibhu is certain, but both Rajendralala and the Anandasrama edition lead
in the commentary vibhuh , and "Sayana may have so lead, but this is not necessary, tor a
converse case, cf. V, 2, 1, when Rajendralala reads vastt for vasuh. The next Mantra offers
considerable difficulty. Sayana renders as the Brahmin in the world and ksatram rdjyam
gaj (1 tvddiiriydm adhipatih , apparently taking triydm as a genitive (cf. Whitney, Sansktit
Grammar, §§ 349,351). But the parallelism of the sentence calls urgently for a locative
which gives fair sense, ‘in point of wealth.’ 3 he speaker desires (a) renown, (b) wealth.
Only the exact force of the locative varies in the twq cases.
18 The last oblation is accompanied by a RV. verse.
2 68 A1TAREYA ARANY.AKA V, j,
(In this stanza) the three words (lira, vibhajCitha, and vi/ha are not in accord-
ance with the Rgveda text. 20
Standing there he worships the sun, 21 turning so as to keep his right side
towards it as it turns, with these verses, omitting the cries of svCihdp and with the
verse, ‘Come hither, this is sweet, this is sweet. Drink this bitter draught. This
is sweet, this is sweet/ He then instructs the maidservants, 23 who carry full
pitchers, six in front, three behind, (saying), ‘ Walk three times from left to right
round this altar and this pitcher of water, smiling your right thighs with your
right hands, and saying, “ Come hither, this is sweet, this is sweet/''
This must mean that in the rite the RV. verse is to be altered by reading J n pdda 3 ratnd
«xlra vibhajatha svadhdvah for ratnd 01 yad vibhajdsi, and in pdda 4, bhdgam no atm
vasumantam vftha for vJtat. Saynna adds that these alterations are improper, just as the
alteration vidhch for vrdhatu in Hrhaspatir no havhd vrdhdtn, Tnittirlya Snmhita, 1 2 2 1 •
l 2 \ 3 j Snmhita, J, 2, 2; ITT, 6, 4. The v.l. is not in Bloomfield. Bu’t ihis is
not implied in the Aranyaka. The verse occurs in Atharvaveda, XVIII, 1, 26, and MaitraynnI
Snrphita, IV, 14, 15, but in neither place so altcied. Bloomfield ( Vedic Concordance , pp 43*
749 ) also can meicly quote Sayaiia’s view. Perhaps the Baskala Sakha is meant. A different
case occurs in IV: Indram dhdnasya sdtdye havdmahe when havdmahe is added (as in
Maha, aiaynna Upanisad, 7, cited by Bloomfield, Vedh Concordame, p. 2io<h to the first three
words which are found in RV., VIII, 3, 5 d. But the MahanamnI verses aic not part of the
K V - 1 . Ir occurrcncc is not , parallel to this remaikable case.
^ I his is done later in the Sankhayana Aranyaka, I, 5, where the words arc almost identical
atranm lidhann adityam npatidhate, The Mantra is quite different, see Srauta Sutra XVIf’
I0 ‘ hor the following, sec my Sankhayana Aranyaka , pp. 76 sq.
" ofTerings are accompanied as usual by the cry svdhd. These are omitted. For the
rule, cf. Apastamba, Yajfmpaiibhasa, 87 (.S'. />’. E., XXX, 339).
ri ht T S ft"^ a S f auta Sr ‘ tra - ^ VI /» l *> where apparently deliberately the direction is from
ght to left (apradaksinam), though the words said arc alike, hai maha 3 idam madhu idam
T, , f ‘iTr ^ t an . C ? 1S ° Car,y a rain and ve f? cta tion spell, cf. Famell, Cults of the Greek
States, III, 103. These and the other ceremonies are all mentioned in the other parallel
passages, Latyayana Srauta Sutra, III, 10-12; IV, 1-3; Tiindya Brahmnna, V, 5, 6; Kathnka,
XXXIV, 5; katyayana Srauta Sntrn, XIII, 3; Taittirlya Samhita, VII, 5, 9 and 10; Taiitirlya
Brahmnna, I, 2, 6, 7. These versions differ in many details; the most impoitant rite which
i> mentioned in neither of the Rgvcdic works is the struggle of an Arya and a Sndia for a
round skin which represents the sun (cf. Oldenbc.g, Religion des Veda, pp. 444, , 0 6 • Uscner
Auhw f A'eltgtonswtssensthaft, 1904, pp. 297 sq.). It is noteworthy that in Utyayana IV
3, 18, where the words repeated aie like those in Sankhayana the form vculatyah also occuis’
So I)rahyayn ja ; I nittiiiya Samhita, VII, 5, 10, has gdyantyah. The direction there is also
la^tnam. ^After the eight djya libations in the agmdhrtya fire, according to the Sankhayana
Aranyaka, I, 4, come the pari mads. They arc twenty-five in number and are followed* bv
seven stotnyas named dhgirasa sdman, bhutcchaddm sdman, krofa, anukroia, payas, arka and
tnkaputfa The Satapatlia Brahinana, X, 1, 2, 8; 9, contains a somewhat parallel version
/ C - ,,'? KC ing> XLIII, 288, n. 2, and thus again (cf. Introd., p. 36) agrees with the'
‘ ‘"J U)ana aga,nst lhe Aitarcya. These sdntans are called devachanddmsi, Sankhayana I c
am are followed by japas. r \ hen comes an adoiation of the members of the fire (see here
V, i, 2), and of the sun, and the IIot r declares that the ‘great one has united with the great
-V, I, 2
TRANSLATION AND NOTES
269
2. ‘ When the singing of the stotra has been requested, then do ye cast down
the water in three places, on the northern altar, on the marjafiya altar, and
the rest within the enclosure.’ 1 Having gone away so as to keep the mdrjaUya
fire on his right, 2 he stands before the sacrificial post in front of the fire, with
face to the west, and worships the head of the fire with the words, ‘ Honour to
the Gayatra which is thy head: ’ then, returning by the way he came, 3 with
face to the north, he worships the light side of the fire with the words, ‘ Honour
to the Rathantara which is thy right side/ Then passing to the west of the
tail of the fire, 4 with face to the east, he worships the left side of the fire with
the words, ‘ Honour to the Brhat which is thy left side/ Then on the west s
one’, i.e. Agni with PrthivI, ‘the god with the goddess,’ i. e. Vayu with Antaiiksa, 4 Brahman
(neut.) with Brahmanl ’ (see Introd., p. 68, n. 1), i. e. Aditya with Dyaus. On this follows
(1, 6) a Vi&vamitra legend (cf. Aitareya, II, 2, 3) to explain these identifications. For the
use of ufa + Vithd, cf. the famous passage in the Mahabhasya, I, 3, 25 (Weber, Ind. Shut,
XIII, 4^0> where an ape upattjhati to warm himself, but a man upatist hate in reverence.
1 For antarvedi, cf. Aitareya Brahmana, VII, 33, 1; antahparidhi, Brhaddevata, VII, 98;
Wackernagel, Altindische Gramma tik, I, 312. This belongs of course to the end of the
preceding Khanda, and it is dtfiicult to see why it has been separated in Sayana’s text, uttare
mdrjdllya means the dgnuihrlya fire, which was used for the same purpose.
* This describes the worship of the fire altar in its simplest bird shape, head, two wings,
tad, and body. In Sankhayana Srauta Sutra, XVII, 13, the sdmans and the order differ,
being (1) pdrvdtdha with Gayatra, (2) right side with Rathantara, (3) left side with Brhat,
(4) madhya with Vamadcvya, (5) tail with Yajhavajuiya. Cf. Satapatha Brahmana, JX, 1,
2, 35 and 39; X, 1,2, 8, and Kggeling’s summary (based on this passage and Sankhayana), S.B. E.,
XLI1I, 283, n.; Llityayana Srauta Sutra, III, 11, 3, wheic as here the body is placed last, but
which agrees as to the sdmans with Sankhayana and also with Drahyaynna, and in which
the sprinkling of water in three parts also occurs. The Simians referred to will be found as
follows, gdyatram in trivrt stoma, Samaveda, II, 146-148; 263*265; 800-802 (or JI, 8, 4, see
S. h\ E., XL1II, 178); rathantauim in paiiiadaia stoma , ibid., II, 30, 31 ; brhat in sapladaUi
stoma , ibid., II, 159, 160 ; rdjanam in paHcavttnia stoma, ibid., JI, 833-835 ; bhadra m chart mia
stoma , ibid., II, 460-462. For the banians cf. II, 3, 4. For a drawing of the agnik^etra see
Weber, Ind. Sind., XIII, 235.
9 He had gone from the mdrjdllya in the south to the cast side of the citydgni and he
now returns to the south. Rathantara is unusual, but it is supported by all the MSS.
Latyayana and Sankhayana have rathantardya .
4 It is not clear why he should not go round to the north, but all that is done is to go
to the end of the west or tail side, when looking east, along the left side, he litters the
Mantra.
6 palcdt may simply mean ‘next’, or, as Sayana takes it, refer to the place where the
Ilotr stands. Apparently the difference between this and his foimcr position is that lie stands
directly behind the tail, instead of going past it. This account of his movements coiresponds on
the whole with that of the ceremony of the Satanulriya, which has analogies to the Mahiivrata
(Satapatha Brahmana, IX, 1, 1, 44). In it, according to the Satapatha, IX, 1, 2, 35 sq.,
the Simians, (1) gdyatram , (2 ) ra/hantaram, (3) h hat, (4) Vamadcvyam, (5) yajildyajfliyam ,
and (6) Prajdpatihrdaya, correspond to (1) head-, (2) right wing, (3) left wing, (4) body,
(5) ta fi> (6) heart; according to Latyayana, I, 5, 11, which very closely follows the order of
270
AITAREYA ARAN YAK A
V, 1, 2-
of the fire, with face to the east, he worships the tail with the words, ‘ Honour
to the Bhadra which is thy tail and thy support.’ Then on the south of the
tail he worships the body with the words, ‘Honour to the Rajana which is
thy body.’
3 . lie returns to the seat as he went. 1 The swing has already been made
ready.* Having cleansed the two posts, the ropes, and the cross-beam, and
having taken them by the road called firtha , 3 having gone round to the left
the Agnidh’s altar, 4 (having brought them within) the seat by the east door
(he places the implements 5 ) to the left of all the altars. The planks of the swing
are made of udumbara or of paldsa , or of both. There should be three planks
worked on both sides, or two, and a like number of sharp-pointed sticks. The
movements in this Aitareya passage, the (1) gdyatram , (2) rathantaram, (3) hrhat, (4) yajfid-
yajtiiyam , (5) Vdmadevya, and (6) Prajdpatihrdaya , correspond to (1) head, (2) right side,
(3) left side, (4) tail, (5) right arm-pit, and (6) left arm-pit. Cf. also the elaborate ceremonial
of the parimddah at the Mahavrata as described in Jsatapatha, X, 1, 2, 9 ; Jsankhayana Aranyaka,
II, 4 (with Friedlander’s note, p. tf ); and the similar use after the beginning of the prdha stotra
of the parimadah (prana, apdna , vratapaksau , Pi aja pa ter hrdaya, VasUthasya mhava,
Sattrasyardhi , tloka and anuUoka , ydma , ay us, navastobha , ryasya sat nan) in the worship
of the paits of the altar in Tfindya Brahmana, V, 4, 1-13; L.ltyilyana 6rauta Sutra, III, 9,
1 st [.; Taittiriya Brahmana, I, 2, 6,5. In the Mahavrata Saman the parts of the bird aie
head, right wing, left wing, tail, and trunk only (Fggeling, S.B.E ., XLIII, xxvii). The
whole conception is clearly borrowed (cf. Introd., p. 50) from the altar in the Agnicayana
which gave origin to the mystic doctrines of the Adhvaryus (see especially Satapatha
Binhmana, VI-X), and of which the Mahavrata is an adaptation by the Ilotrs. In Vajasaneyi
Samhita, XII, 4, the irivrt is the head, the gdyatram the eyes, hrhat and rathantaram the
wings, the hymn the soul, the yajumsi the name, the metres the limbs, the Vamadczyam the
body, the yajildyajilTyam the tail. For the relation of saman and words, cf. Oklenberg,
Z. D. Af. XXXVIII, 439 sqq., 464 sq. ; Wintemitz, Gesc/i. dcr indisch. Litt., I, 143 sq., and
see Fggeling, S. />’. E., XLIII, 180, n. 2 ; Weber, Jnd. Stud., XIII, 276 sq. The Vamadevya is
based on Samaveda, II, 32, 33; the Yajnayajiaya on Samaveda, IT, 53, 54.
1 lie comes back to the seat near the mdrjdlJya fire, which he left to worship the city a
altar. The expression occurs several times in the Srauta Sutra. For the eight altars see
Fggeling, S.B.E ., XXVI, 148, n. 4 and the plan on p. 475, followed by Caland and Ilenry,
L'Agmdoma ; Ilillebrandt, Neu- und Vollmondsopfer , p. 191.
3 By the Adhvaryus. Cf. Aitareya Brahmana, VII, 32.
3 This is the name of the passage between the utkara and cdtvala , £ankhayana Srauta Sutia,
V, 15, 3, &c.; Maitrayam Sainhita, III, 8, 10. The action is rendered intelligible by a glance
at the plan in Fggeling.
* The pari of parivrajya must refer to circumambulation. The meaning of the phrase is
probably given by Sankhayana Siauta Sutra, XVII, 11, 4, purvayd dvdrdgmdhram prapa-
dyottarendgnid/iriyatn dhBtiyam paryetya , though the put vayd dz>drd here is otheiwise applied.
The idea is, he goes round the altar from right to left, probably. Cf. also ibid., V, 14.
The sentence is so elliptical as to be unintelligible without Saynna’s pravetya. Sankhayana,
XVII, 7, 11, is much more simple.
a The verb must be gathered from atyddadhati below; strictly speaking the next sentences
arc parenthetical and this sentence is continuous with dakdnoltare sthunc nikhdya.
-v, I, 3
TRANSLATION AND NOTES
271
swing should be a yard in size from east to west, its cross breadth should be
a yard less a hand; the points of its (planks) should be to the north, and they
should be fastened together by sticks with their points east. Having inserted the
posts in the earth to the north and south, around the seat of the Hotr, he spreads
the cross-beam over them so that it is on a level with the worker’s face. 8 Holes
are (bored) in the corners of the planks of the swing. He fastens the planks
above by means of the ropes, the right one on the south, the left on the north. 7
The ropes should be of darlha grass, and with three strands, 8 one rope to
. • In the Sahkhiiyana Srauta Sutra, XVII, 10, 7 and 8, the height is measured by the head of
the Hotr, or if he is small his outstretched arms. Ibid., 4, 6, shows that both the planks and
the cross-beam have the points north. For the construction with kartn/i dependent on
rhya°, cf. Whitney, Sansk/ it Grammar , § 1316. Speijer ( Vc disc he. und Sanskrit-Syntax, § 113)
gives many classical examples. For abhiiah with accus., cf. Delbruok, Altindische Syntax ,
p. 183. It is found in Mantra, but more often in Brahmana, Speijer, Vedischc und Sanskrit -
Syntax , § 88. For uttarena with accus, cf. Gaedicke, Der Accusativ in Veda , pp. 207 sq. ; sec
Liebich, Bezz. Beitr. y XI, 284. Delbiuck and Gaedicke seem right in explaining the use as
derived from the accus. with antdr and antara. Whitney, Sanskrit Grammar , § 273, offers
no explanation. In V, 1, 1, we find uttamto 'gnch\ in V, 1, 2, dahinatah puchasya with the
more natuial adnominal genitive. But in V, I, 2, aparena has the accus. In Srinkhiiyana
Aranyaka, VTT, 3, antarena has the gen.; in the Sutra, the acc. The measures are dubious, see
Hopkins,/. A. 0 . S., XXIII, 141.
7 The &ahkhayana fsrauta Sutra, XVII, 10, 14, 15, explains that the right rope is tied to
the north of the south post, the left to the south of the north post, i. e. inside the posts,
just as in a modern swing. The point of view is of course facing east, with the south on
the right and north on the left.
8 The use of tribune and dvigtoie with different senses of guna is awkward, but appears
clearly so meant. Sfiyana points out that the rope as doubled would be 2^ fathoms in length,
of which only a yaid would be used by the rope passing under the plank (above iuimdtrah
prdh prchkhaJi). There would thus be plenty of lope available for the tying, as the top
was only a man’s height or less. Sayana takes savyadafcinc as 1 inclining to the left and
right’, i.e. the ropes should not go stiaight up. The only obscuie point in this description of
the lying on of the seat of the swing to the cross-beam is pradakdnam , since it is not at first
sight obvious how this applies to the act of fastening ropes. It apparently must mean that
after the rope has been passed under the scat of the swing the one end is rolled round the
cross-beam slanting to the right, the other (on the opposite side, of course a ) also slanting to
the right and the ends then are tied across. Provided there was sufficient friction to keep
the ropes fiom slipping this would seem to give a substantial knot (cf. mstarkya). If this
is so, we cannot accept Sayana’s theory of savyadakunc and must fall back cither 011 the
view that the word means metcly left (hand) rope and right (hand) rope, or take the epithet
a It is very unlikely that both ends of the rope should have been brought to the same
side of the cross-beam. In that case pradalsinam would be rather less than more m point.
Speijer ( Vedische und Sanskrit-Syntax, § 106, n.) points out that adjective dvandvas are not
unknown even in Sanskrit (cf. his Sanskut-Syntax , § 208), and (p. 32, n. 1) argues fiom
l’anini, VI, 2, 38, when ckadaUi is given as a dvandva that the grammarians recognized such
types. He (§ 107) gives classical examples of distributive dvandvas.
272
AITAREYA A RAN YAK A
V, 1, 3-
the left, one to the right, and five fathoms long, and should be folded double.
Then folding (each end) thrice (to the right) round the cross-beam he makes
a knot on the top, which can only be untied by twisting. They support the
posts so as to be steady by means of branches and brushwood. 9 The swing
should be four fingers or a hand distant from the ground. 10 On the right it
may be somewhat higher or level. It should be a foot from the altar.
4. When 1 the swing has been put in position, the Hotr taking a lute of
udumbara wood, with a hundred strings, in both hands, strikes it, 2 beginning
from the lower side, as one docs an ordinary lute. 3 The different notes of the
lute he should produce in turn by the seven metres, 4 each with four (syllables)
as applying to each rope and as meaning, 1 with strands coiled from left to right.’ Cf. perhaps
the equally obscure passage, Apastamba Yajfmparibhasa, 60, 61 (S. li. E., XXX, 331, where
Max Muller says, ‘The exact piocess here intended is not quite clear. The ropes seem to
have l>een made of vegetable fibres. See Katy., I, 3, 15-17’). If savyadaksine = left and
right, cf. for the use of the dvandva , Wackernagel, A It indisc he Grammatik, II, i, 160, who cites
Atharvaveda, XII, I, 28: padbhyant daksinasavyabhydm ; Taittirlya Brahmana, I, 5, io, 1:
suvarnarajatahhya m hdibhydm. The different order of woids, savyadakdna , is in accordance
with the usual rule as to number of syllables determining the order of the numbeis of their
compounds, Wackernagel, II, i, 166.
’ Sayan a explains that they fill up the holes in which are placed the feet of the posts
with dust, which is not thrown in by hand but by branches and firsts. This, however, is
quite unnecessary. Ihushwood would be a much better material for strengthening the hold
of a post. He defines brsT as trnavallitdlapatravenudalddiohir nirmitd alpakatavitesdh. The
swing was obviously shaped like this |\_/J.
10 The distance according to Sfinkhayana should be a prddeta , XVII, 10, 13. Ibid., XVII, 1,
discusses the planks; 2, the ropes and dsandi\ 3, the lute; 4, the drums; 5, 6, 7, the other
accessories and the preliminary steps, in great order and detail. Cf. Latyayana Srauta Sutra,
111,12.
1 There are similar passages in the Tandya Brahmana, V, 5, 4 sq., and Latyayana Srauta
Sutra, III, 12, 8 ; IV, 1, besides in the 6ankh«lyana Srauta Sutra, XVII, 3; 15, 10 sq. Sayana
points out that the Ilotr is now seated to the west of the swing. The exact words as to
the lute do not occur in 6ankhayana, but it is elaborately described, XVII, 3.
2 Siiynna renders merely, ‘ he should hold it on his left side like a lute.’ But the idea is
perhaps rather that he strikes one stiing after nnother, ascending in the scale, beginning
from below and ascending, uttaratah , cf. urdhvam below and Agnisvamin on Latyayana
Siauta Sutra, IV, I, 4.
3 So Sayana on RV., I, 85, 10, where he similarly explains the phrase vdnam dhamanlah
used of the Maruts, cf. Ill, 2, 5, n. 1 ; Benfey ( Sdmaveda , G/ossar, p. 169) takes vdna there as
flute, and Zimmer ( Altindisches J.ebcn , p. 289) follows him. Max Muller (Afarut Hymns ,
pp. 120, 1 21) preferred to see in it meiely ‘voice’. For uduhami , cf. Wackernagel, Allindhche
Grammatik , I, 92, who considers u here an ablaut of u. Panini lestricts its use to Atmancpada,
but Katyayana allows Parasmaipada with a prefix as here (Licbich, Panini , p. 84).
4 i.c. he plays notes corresponding to verses composed in these meties. The four more
are, Sayana says, virdj, dvipadd , at ichan das, and chando ’ntararn . If this last be omitted ten
are got. But despite its use elsewhere, e. g., 6atapatha Brahmana, X, 1, 2, 8, it must surely
-V, r, 4
TRANSLATION AND NOTES
2 73
over, or with ten. (He should say), f I produce thee with the gdyatri metre.
I produce thee with the anustubh metre. I produce thee with the usnih metre.
I produce thee with the brhati metre. I produce thee with the pahkii metre.
I produce thee with the iristubh metre. I produce thee with the jagati metre.
I produce thee with the virdj metre. I produce thee with the dvipada metre.
I produce thee with the atichandas metre.’ Having gone through the metres
according to the series of notes, he strikes the lute thiice, beginning from the
foot with a branch of udumbara wood, fresh and still leafy, using the foot of
it, (to the words), ‘I‘or up-brcathing I strike thee, for down-breathing I strike
thee, for cross-breathing I strike thee/ But he should not say, ‘ I strike thee,’ for
other desires.''’ Then he hands over to the Saman singers the lute with the
branch . 0 He places his two hands on the back plank (with the words), ‘For
creatures thee (I 1011011),’ and pushes the swing to the east (with the words),
Swing forward like the breath,’ crosswise ^ (with the words), ‘ Swing crosswise
for cross-breathing,’ and back to himself (with the words), ‘ Swing like back-
breathing.’ lie repeats the words bhit/i, bhuvah, and svar* He then pushes
the swing to the cast 0 (with the words), ‘For breath I push thee,’ crosswise
(with the words), ‘ For cross-breathing I push thee,’ and back to himself (with
the words), ‘For down-breathing I push thee.’ (With the words), ‘May the
Vasus mount thee with the gdyatri metre, I mount after them,’ he places his
elbows on the back plank . 10 Then he should touch the front plank with his
mean, each metre has four more syllables than its predecessor, viz. 24, 28, 32, &c., and so
Sayana takes it on Aitareya Brahmana, VIII, 6, 6.
8 No doubt, as Sayana says, a reference to a practice of other Sakhas, but not to the
Sankhayana Arnnyaka or Srauta Sutra. For the words audumbaryd, Sec , cf. audumbarydrdrayd
idkhayd sapalatayd in Aitareya Brahmana, VIII, 13. For the conduction, cf. the acc. of
whole and part, c. g. AV., V, 8, 9 (cited by Speijer, Vedische und Sanskrit-Syntax, § 20;
Delbruck, Vergl. Synt ., I, 385) : enam-marmani vidhya , when, however, according to Whitney,
Translation of Atharvaveda, the reading should be martnani , loc., though marmdni appears
also in the Ajmir edition, samvat 1957. Somewhat analogous cases appear in Speijer, § 83;
Gaedicke, Der Accusative p. 268. Or tnidadeiena may refer to the lute.
8 In Sankhayana it is the Udgatf who has throughout to deal with the lute.
7 Clearly the vydna is a breath at right angles to prana and apdna. This is an unusual
conception of it, and is not mentioned in Deussen, Philosophie der Upanishads p 252 •
E. T., p. 279.
* Sayana says that the repetition of these three words denotes a desire that the three worlds
be established by the threefold moving of the swing. They are used in Lajyayana, IV, 1, 4, in
connexion with the playing of the lute. Cf. also Wackernagel, Altindisihe Grammatik , 1,339;
Oldenberg, Religion dts Veda , p. 432, n. ; Winteinitz, Gesch, der mdisih. Litt., I, 162.
10 CVa ^ enotes ^ at action is as before, only the verses being different (Sayana).
10 In Sankhayana, XVII, 16, he touches the swing with his breast and then alternately he puts
his right and left side over with Mantras almost identical with those here, save that arko *si is
prefixed, and each ends with a dative rd/ydya, See. He then plants his two feet to the east.
T
KUTH
274 AITAREYA ARANYAKA . V, x , 4 -
hands separately , 11 like a serpent about to creep. He should touch the middle
plank with his chin, or if there are two 12 the point of joining of the two. (With'
the words), ‘ May the Rudras mount thee with the trhtubh metre, I mount after
them,' he lays his right thigh 13 (over the seat). (With the words), 'May the
Adityas mount thee with the jagati metre, I mount after them/ (he lays) his
left thigh. (With the words), ‘ May the All-gods mount thee with the anustubh
metre, I mount after them/ he mounts (the swing ). 14 To the west of his own
altar he places his right foot pointing to the cast, and then his left . 15 If the
former is tired, then the latter; if the latter, then the former. But the two together
must never be off the ground. The Hotrakas sit down on bundles of grass,
and so docs the Brahman priest. The Udgatr sits on a stool of udumbara wood.
If he has to leave for any absolutely necessary action, then having set one to
guard, he descends towards the east, and having carried out the exact business he
Then he sits crosswise on the swing and touches the back of it with the Mantra, Prajdpati r
tvdiohattt vdyuh prenkhayatu. This act is pieceded and followed by three expirations and three
inspirations. The Mantras of the Udgatr in mounting his seat in Latyayana Srauta Sutra,
111 , 12, 8, are like those in Sahkhayana, omitting arko ’si, but Lafyayana, III, 12, 9, permits
them to be reduced to simply gdyatrena tvd chan das a roh < tm i, &c. In I.a{yayana the verses
are said by the Udgatr. Ibid., 10-12. Gautama adds a fifth stoma with vairdjma , Dhanain-
jayya has four, and Sandilya only three.
11 The Anandasrama edition reads yathd hi, which is nonsense. The reading of Rajendralala
is that clearly of Sayana, who takes the point of comparison to lie in the fact that he raises his
hands as a snake about to creep raises its head. Nona must be an adveib meaning ‘ separately ’.
It might possibly be suggested that it meant here ‘without', a sense ascribed by Panini, II, 3, 32,
but even then the comparison with the snake would have little point. For the use of ndnd ,
cf. Sahkhayana Srauta Sutra, XVI, 7, 8; 10; XVII, 3, 8; Latyayana Srauta Sutra, III, 3, 9
( = Katyayana Srauta Sfitra, XII, 2,8): ndndpdpakrtya ; Asvalayana GrhyaSutra, 1 ,3,10 : nandpi
satidaivatc\ Manava Grhya Sutra, II, 18, and other passages in Bloomfield, Vcdic Concordance ,
P* 545 b - f or a similar metaphor, cf. Asvalayana Srauta Sutra, VI, 6, 5 : yathd iakunir utpatkyan.
13 There may be two or three, V, 1,3. They arc fastened by the suets.
13 In Sankhayana Siauta Sutra, XVII, 16,1, occurs, daknna/n bhdgam dtmano ’ tiharnn , where
Covinda explains by hrdaydt prthak kurvan , but Sayana here talks of prchkhdrohanam , and the
sense requires the meaning ‘lays over', which is probably meant also in the Sankhayana passage,
as pointed out by Friedlander on Sihkhlyana Aranyaka, I, 7. Cf. Introd., p. 67.
14 The same scries of gods and metres occurs in the Vajasaneyi Samhita, XI, 60, 65; Taittirlya
Saiphita, IV, 1,5; Maitrayani Satphita, II, 7, 6 ; Tuxulya Mahabrahmana, VII, 6; Sankhayana
Aranyaka, XI, 8. Cf. Satapatha Brahmana, VI, 5, 3 ( agnicayana ), X, 4, 17, and see Weber,
2 nd. Stud. t XIII, 268, and cf. the Rajasuya verses, Aitarcya Brahmana, VIII, 6, 1-4.
18 The exact sense of this is taken by Sayana to be that the feet are to be used alternately,
and this seems correct, though it is not said exactly that the two cannot ever be both on the ground
at once. They must not be both of! the giound, cf. I, 2, 4. bor the gen. with pakat, cf. Aitareya
Biahmana, VIII, 10,9: ctya grhdn paUdd grhasydgner upavikdyanvdrabdhdya rivig antatah
kamsena caturgrhttds its/ a djydhutir aindrih prapadatn juhoti . This corrects Speijer’s remark
( Valise he und Sanskrit-Syntax, § 83), followed by Delbruck, Vergl. Synt ., I, 743, that pat cat is
not so found before the Srauta Sutras.
-v, I, 5
TRANSLATION AND NOTES
275
should mount again in the manner above set forth, omitting the utterance (of
bhuh , bhuvah, and svar ). 16
5 . He instructs the Prastotr, ‘ In the paheavitnia sloma proclaim the first
praiihdra when either three verses remain to be said, or two and a half 1 or
twelve and a half. Jatukarnya holds that this should be done when there remain
twelve and a half verses. When the Prastotr has spoken, he repeats 2 (the verse),
‘Thou art a bird with fair wings. I shall speak forth this word, which will
declare much , 3 fare far, produce much, gain much, effect more than much,
16 Sayana takes ajapayd vrtd as the form. It may equally be ajapayd d-’rid , dvrt
being more usual in this sense, as in Manava Crhya Sutra, II, 4, 2 ; 9, 8; A&val5yana 3 rauta
Sutra, V, ir, 4 ; 5, &c.; cf. Weber, Ind. Stud., V, 410. If avayakarmine is read the sense
must be, ‘If he should go for (to serve) some one who has something he must do on hand.’
At first sight this seems easier, but if °karmine had been original it would hardly have been changed
to karmane , a less obvious constitution, while the reverse of this process would be not unnatuial.
If °karmine is read, sec for the formation which is rare in early texts, Wackernagel, Altindische
Gram mat ik, II, i, iax, 1 aa. For the dat., cf. Gaedickc, Der Accusativ tm Veda , p. 135 ; Delbruck,
Vergl. Synt., I, 177, 301.
1 So Sayana explains ardhairiiydsu . The pratihdra is repeated five times usually before
the last pada of the \erse, cf. Hillebrandt, Ritual-IMteratur, p. 100 and refT. For the lmpeia-
tive in °tat, signifying an action to be carried out after something else, cf. Delbruck, Altindische
Syntax, p. 363; Whitney, Sanskrit Grammar, §§ 570, 571. The dictum of Whitney that the
benedictive sense of the impeiative in tat was not exemplified, can only be supported on a very
narrow interpretation of the word ‘benedictive’, not merely for classical Sanskrit (where it occurs
often in Jaina Kavya texts) but also for Vedic. E. g. in RV., Ill, 2 2,2 : Ague vl paiya brhatabhl
ray ham no ncta bhavatdd Ann dyun, it is surely absurd to take bhavatdt as imperative, as does
Oldenberg {S.B.E., XI.VI, 288); similarly in Whitney’s own example from RV.: ydd urdhvds
ththd drAvinehd dhattdt, ‘ mayst ’ is clearly the sense, and ‘may’ he himself uses in translating
the example from the MBh., bhavdn prasddam kurutdt. Probably, therefore, in denying the
* benedictive ’ sense, Whitney refers to that word in the narrowest sense of a blessing pronounced
by some person who in the ordinary view is entitled to bless. This is so far borne out by the
fact that Panini, III, r, 50 {dim ca) is explained by the Siddhantakaumudi (following the
Kasika Vrtti) as diih prayoktur dharmah \ did sit uh pi trader iyam uktik | In these cases the
benedictive is regularly used in Sanskrit, e. g. tat kirn anyad didsmahe kevalam viraprasuyd
bhuyah (Vikramorva^i), or the king’s formal diih , e. g. dkalpdntam ca bhuydt samupacitasukhah
samgamo sajjandndm (Ratnavali), or the imperative (e. g. in the verse from the Ratnavall just
cited in fact three imperatives occur), but in the early language at any rate I can find no certain
example of - tat so used. Put the distinction between a wish and a blessing is evanescent.
3 The Sankhayana Aranyaka, I, 8, and Jsrauta Sutra, XVII, 17, give the Mantras in reverse
order, and omit the ukthavirydni. For suparno ’si garutmdn see Vajasaneyi Sarphita, XII, 4 ;
Sankhayana identifies this with prdna, but see my Sdnkhdyatia Aranyaka, p. 77, n. 6.
8 Sayana inteiprets these epithets very inadequately, but it is most probable that they are all
genuine including svar vadisyantim, which has least MS. authority. The Ananda^rama edition
considers Sayana’s text defective, but most probably lie regarded some of the epithets as obvious,
though perhaps he had not svar vadisyantim. Latyayana has only after 7 >adt\ydtni: bahu
kansyantim bahu karisyan svar gamayisyantim svar gamayisyan mam imdn yajamdndn , see IV,
2, 10. So also Drahyayana. Sankhayana Aianyaka recognizes bahu karisyantim bahor bhuyah
kansyantim svar gamisyantim svar imdn yajamdndn vaksyantim only, which resembles
T 2
276
A 1 TAREYA ARANYAKA
which goes to heaven, which will declare heaven, fare to heaven, produce heaveiv,
gain heaven, carry this sacrifice to heaven, and carry the sacrificer, me, to heaven.’
The word ‘ sacrificer applies only to one who has been consecrated, not
to one not consecrated . 4 In the case of a friend of his , 6 he should say
‘carries N. N. to heaven’, not ‘will carry’. He then repeats the ukthaviryas , 6
and, ‘ Breath (is united) with speech, may I be united with speech. Eye is united
with mind, may I be united with mind. Hearing is united with the self, may
I be united with the self. May I have greatness, glory, good fortune, enjoyment,
the stobhci 7 and the stoma verse, sound, renown, prosperity, fame, and fruition .’ 8
Latyayana’s version given above. The 3 rauta Sutra, XVII, 17, 1, has: fremdm vacant
vadtsyami bahtt kaitsycmttm bcihn kartsyan bahor bhuyah svar ga misyanttm svar gamisyan.
Bloomfield {beetle Concordance , j>. fi42 b )gives I.atyayana and Sahkhayana as having svargam , &c.,
instead of svar gain 0 , Sc c., but that this is quite wrong may lie pioved, not only by its inherent
improbability but also by Sankhayana Aranyaka, I, 8 (the Aranyaka unluckily did not come to
Bloomfield’s notice), where occurs svar hy esd vdg gamisyanti bhavati ; sec my note, J. R. A, S.,
1908, p. 204.
* i.e. not to the Hotr in an ckdha or ahlna. but in a sattra. C f. V, n. 1 and
HI, 2, 4, n. 2.
6 This seems to be the same. If so, this passage recognizes the performance for a friend
against Sankhayana Aianyaka, I, 1 ; the case of an enemy is specially dealt with in that
Amnjaka, I, 8j ndinutn being said. The future is not to be used, for the present is to be
used to signify the immediate attainment of heaven (Sayana).
9 The Mx Mantras, ghosdya ivd, Uokdya tvd , irnvatc tvd , upairnvate tvd, dirutyai tvd ,
dhutdya tvd , says Sayana. 1 hough Sankhayana does not mention the ukthainrydni heie,
they are frequently alluded to in the 3 rauta Sntra, VII, 9, 6 ; 10, 15 ; 19, 25 ; 20, 11, &e. See
Say ana's list, Asvalayana Srauta Sutra, V, 9, 21; 10, 10; 14, 16 ; 15, 23; 18, 13; 20, 8, and
ch kgK e fi n g> S.B. E. t XXVI, 327. There is one for each of the Ilotr’s Jsastras.
7 Sayana explains as the fruits of these parts of the Sainan. The omission of the verb
may be compared with V, 2, 2, n. 13. In Taittiriya Aranyaka, IV, 21, is mayi dhdyi suvlryam
after a series of loc. Compare for the list, Sahkhayana Srauta Sutra, V, 1, 10 : bhargam me voco
bhadram me voco bhutam me vocah iriyam me voco yaio me vo<o mayi bhaigo mayi bhadram
mayi bhufir mayi irir mayi yaiah. Scheftelowitz, Zur Stammbildung in den indo-ge> manischen
Sf>rac/ien, takes bhargas as equal to ‘beauty’, quoting RV., I, 141, 1 : bdl itthd tdd vdpuse
dhdyi darlatdm devdsya bhdrgah sdhaso yd/o jdni; III, 62, 10; AV., XIX, 37, 1 ; VI, 69, 2 ;
3 atapatha Brahmana, V, 4, 5, 1, and comparing Old Slavonic bliskati , &c. These sentences
it will be noted contain older forms of words and expressions than the ordinary Sutra form
or the mere liturgical direction ; cf. Bloomfield, Vedic Concordance, p. viii, and V, 3, 2, n. 17.
So vdg devi somasya trpyatu and duhdm mahat in V, 3, 2. A precise parallel is found in
Taittirlya Aranyaka, IV, 11 : sdm ahdm Ay usd I j dm pranina I uim vdrcasd I sdm pdyasd 1 sdm
gaupatyina I sdm rdyds pdsena I vy itsau , &c. Sahkhayana Srauta Sutra, XVII, 17, 1, has :
sam vdh prdnena sam a harp prdnena , and sam caksur, &c., as in the Aitareya, but sain
irotiam , &c., it omits.
After stoma , Uoka may well be ‘ verse’, or possibly * hymn of piaise ’. Klsewhcre it means,
however, merely ‘fame’, e. g. Bfhadaranyaka Upanisad, I, 4, 7 (Kanva), 18 (Mrulhyandina) :
evdm klrtim Udkam vindate , which appears to be the only Upanisadic passage with that sense
(Jacob, Concordance , p. 940).
8 Bhujabhuktyor bhedo bhogyabhedena drastavyah (Sayana).
-v. I, 5
TRANSLATION AND NOTES
277
Having called • (to the Adhvaryu), he mutters the word * speech There are
three calls ' n (for the Hotr), at the beginning of the 3astra, of the m'vid, and
of the concluding verse. The Adhvaryus 11 make sounds. On this day one"
should give much food. They cause a warrior “ to pierce a skin. They smite
the earth drum, and women play lutes 1 *. There is intercourse of creatures, 18 and
a conversation between a student and a courtesan. The Udgatrs sing various
Samans for the Niskevalya 6astra, la the Ilotr begins with the strophe of the
Raj an a Sam an. 17
In Sankhayana 3 rant a Sutra, XVII, 12, 5, the an ujap a is: vdg dyur viivayur vik’am
dyur ehy eva hmdropehi viivaika vidd maghavan vidd Hi. The call is adhvaryo iomsavom,
Aitareya Brahmana, III, 12, &c. ; Sankhayana Srauta Sutra, XVII, 17, 14. (Jarbe, RttuaL
Litteratar , pp. 100-102 ; Cal and and llenry, L'Agnis/oma, p. 232.
Not, as in the prakrti, also with the anurupas and dhdyyds (Sayana).
11 Ka ray anti is little, if any, more than a simple verb. Cf. epic examples in Holt/mann,
on Whitneys Sanskrit Grammar, §§ 10.41, 1068; Speijer, Vrdisihe und Sanskrit-Syntax, § 1^6-
San ski it-Syntax , § 304. So in Pali and Prakrit, Muller, Pali Grammar, p. 107. This is a
preliminary to the beginning of the Sastra. Presumably the woids, like those mentioned below,
are intended to frighten away demons. &c. Cf. Cook , Journal of Hellenic Studies, 1902, p. i S ;
Parnell, Cults of the Greek States , IN, 31 ; Crooke, Northern India , p. 106; my Sankhayana
Ar any aka, p. 78. y
12 i. e. the yajamdna.
1J The ceiemony is described at greater length in Sankhayana Srauta Sotra, XVII, 15. The
king or his representative pierces the skin with three arrows, which aie not allowed to penetiate
through. I he idea is clearly a rain spell. The airows picice the sky and bring down the
waters the sky imprisons. This idea may explain the archer in the myth of the descent of Soma
though the idea appears distorted theie (Bloomfield, J. A. O. S., XVI, 22 sq.). For the arc!
and instr., cf. Gaedicke, Der A ecu sat iv im Veda, pp. 275 sq.; Liebich, Bezz. Beitr., XI,
272 sq. ; Dclbruck, AItindischc Syntax, pp. 225, 226 ; Vagi. Synt., II, 117, 118; III, 2, 4, n. id!
The drumming is performed on a raw hide, stietchcd ovei a hole dug in the ground outside
the vedi, by means of the tail of the sacrificial animal, Sankhayana, XVII, 5. There are also
four or six ordinary drums used. The wives used vanous instruments, ghdtakarkarir ava^ha-
tarikdh kdtulavinah ptchord iti, ibid., XVTI, 3, 12. Another list, partly the same, in Latyayana
IV, 2, 1-8. Cf. Ilillebiandt, Ved. Myth., II, 190; J.A. O.S., XXIII, 309.
For similar ceremonies to promote fertility, cf. Parnell, ( ults of the Greek States , III, 80, 103 ;
Pra/er, Adonis , Attis , Osins, pp. 21 sq ; my Sankhayana Aranyaka, pp. 82 sq.
Sankhayana Srauta Sutra, XVII, 6, 1; 2 : a/ha lud/aryau stripumiimsau baiuiakhalati ity
upakalpayanti I tad e/at puninam utsannam na kdryatn I Apastamba, cited by Sayana, says:
uttarasydm vediirony d, m p u mhalyai tndgadhaya ta par A ray anti (al. partsarpanti) ; see XXI, 19!
Cf. Taittmya Samhita, VII, 3, 9, 4, The conversation of the student and courtesan is given
in Latyayana, IV, 3, 9-11 ; the mithuna m 17; cf. Kathaka Samhita, XXXIV, 5 • KstyAyana
Srauta Sutra, XITT, 3 ; v. Schrocder, Mysterium und Jllimus , pp. 161 sq., who overlooks the force
of the plural (, caranti) in the Kathaka; Oldenberg, Got/, gel. Anz., 1909, p. 77, n. 1; my note
f*R. A.S., 1909, p. 205, n. 2. ’ '
Sayana explains that the Udgatrs sing their Samans first of all ending with the rdjanam
saman the first tristich of which serves as the commencement of the Niskevalya &astra of
t le Ilotr. On the priests, cf. Oldenberg, Religion des Veda , pp. 383 sq.; Weber, Ind. Stud X
1 4 r s( f> 37^ s q- , '
I he Latyayana Srauta Sfitra, which goes into further detail, mentions also as pait of the
2 73 A1TAREYA ARANYAKA V, ,, 6-
G. ‘Tliat was the oldest in the worlds’ (RV., X, 120), 1 ‘That fame of thine
0 Maghavan, tbiough thy greatness' (RV., X, 54), ‘He growelh more for
strength ' (RV., VI, 30), and the three verses beginning, ‘ Thee, manliest of men,
with songs, with hymns' (RV., HI, 5,, 4), (are the commencement of the Astral.
Here some say ! that one should take from the body-verses the two quarter-verses,
‘Join with the sweet what is sweeter than sweet’ (RV., X, 120, 30), and ‘The
sweet with the sweet hast thou conquered' (ibid., 3d), and replace’them with
the wing quarter-verses, ‘O Maghavan, O Indra, the strong steeds' (RV., VII,
3.h 22c), and ‘O Indra, grant a cow, a chariot horse’ (RV., VI, 46, 20), and put
in place of the latter those other two. He thus wins the profit of a cow 3 and
ceremonies a fight between an A.ya (VaKya) and a Siidra for a shin which is compared with the
siin, and the appointment of persons to piaise and ciitiii/e the acts of the priests, TV 3 perhaps
in order to avert the evil eye (harnell, Cults of the Greek States, III, 172); c f. the abuse of the
Roman tnumph. The first ceremony charly shows the nature of the rite as a sun spell
whieh has many parallels m d.ffeient paits of the woild (Usencr, A/chiv f Keligionsxvissen-
S ‘ ly ° 4 : IT* Agmsvaimn on TV, 3, 7, points out. It is discussed in Taittniya
Uialimnna, 2, 6, 7. For ntual ai<r X/ ,oAoyUx as stimulating vegetation or serving a piaculai
purpose, cf. harnell, Cults of the G, eek States, III, ,04; IV, 267; hra/er, Golden Bough , I>, 07-
Viooke, Northern India, p. 193 ; v. Schroeder, Mystc/ium und Minus, pp. 309 si,
1 bee I, 3, 3-8. This, K hand a deals with the body and the sudadohas veise following it. It
concsponds to S.lnkha)ana Aianyaka, II, i, and Siautra Sutra, XV 11 I, 1.
3 Sankhayana Srauta Sutia, XVIII, 14, 7; Aranyaka, II, 1 ; 11, omits the last two fadas
and does not replace them, but puts them before the dvifadas. The stanza RV., VII 03 22°
vuTV” thC nghl ’ thC btaM7a R y-’ VT ’ * 6 ’ in lhe ,clt w ing. The Satapatha Biahmana|
v ill, 0, 2, 3, seems to agree with Sankhayana, though not precisely; Eggelnig, S.B. Ji., XLTII
thug’s explanation of the ardhanau in the Satapatha as referring to RV./x, 120’
$ > and V1II » 2 °> ial ’» scc,n! * to overlook the lact that in the Sankhayana the a/dharca, x’ 120!
?' -• erlmes Wlth 11 thc VIII, 6y, 2= •>, making up in all a.dhancm ; they are called Urn
111 Aranyaka, IT, 1.
8 1 his is practically a defining genitive. Cf IV: ray ah suviryam, and contrast Whitney,
Sanskrit Gramma/, § 295; Speijei, Vedisihe und Sansknt-Syutax, § 65. Delbruck {Altai
dt uhe Syntax, pp. 153, 154) gives examples of thc genitive of material and origin, and see Ver°l.
Synt., 1 , 340, 346 sij. 'l’hc construction sam faksayoh / atanaya is curious. The saw is joined with
patandya by Sajana, and we might compare lor this infra, ufa-afite, V, 3, 3 ; or sam might be
taken with dhatte (cf Whitney, Sanskrit Grammar, § 1081). The use of the geiutivc * with
patandya ^as with dftyai, Sankhayana Aianyaka, JI, 5 ; 6 , &c.) disentitles it to be lankcd as a
real infinitive: cf. Speijer, Vcdische und Samkrit-Synta.x, §48; Whitney, l.c., §§ 287, 982.
The easy conjecture lam, though rather tempting, is unnecessary. The conjunction of cow and
horse is truly Vedic, cf. Indra’s hymn, RV., X, 119. j : Ifi va Iti me mdno gam diram sanuydm
Iti; Atharvaveda, XII, r, 5 : gavdm alvdndm, &c.; Winternitz, Geseh. der indtSih. Lift., I, 57 ;
Bloomfield, Vedic Concordance , p. 346*. For at man dhatte , cf. Sankhayana Srauta Sutra XIV*
2S, 9; XV, 6, 7. ’
* Tt is possible to think of faksayoh as a dative (cf. Speijer, Vediuhe und Sanskrit-Syntax ,
§ 12, for the confusion of °bhydm and oh forms), but this is not essential.
TRANSLATION AND NOTES
279
-V, 1, 6
a horse, and the wings are made strong to fly. He intertwines these hymns with
the verse nadam va odaimam (RV., VIII, 69, 2), joining quarter-verse with quarter-
verse, making them into brhati verses, so that the qnarter-verses of the nada
hymn are second. lie also inserts in the first stanza the syllables of the word
pur us a y one in each quarter-verse, at the end, save in the case of the third quarter-
verse. Thus docs he intertwine them. We will also set (a verse forth) as an
example, thus : 4 —■
tad id dsa bhuvanesu jyedham pu
nadam va odallndm l
yato jajna ttgras Ivesanrmno tu
nadam yoyuvatino^m 11
sadyo jajhano ni rinali sairun
pa/tm 7’0 aghnydnam \
anu yam visve madanty umdh so
dhenunam is udhyaso 3 m II
The verse should be thrice repeated. 6 Should (the Udgalrs) sing as the
Rajana Saman other verses which occur (in the hymns enumerated), then (the
Ilott) recites them in their own 6 place, but here (at the beginning of the &astra)
he recites these voises (1. e. RV., X, 120, 1-3), If die other verses do not occur
in these hymns, he should take as many out of the hymns mentioned and recite
the (other verses) in their place, but still recite these verses (RV., X, 120, 1-3)
here. (The verses removed) in this case are to be those before the sudadohas
verse. The Sastra always begins with the verses commencing, ‘That was the
4 The plutf and the otn after the fourth pada are probably meant. Cf. .^ankh.lyana, ll.ee .,
and T, 5, 1. Rajendralala and the Anandasrama edition are both inconsistent. For the pluti,
see Wackcrnagel, Altmdischc Grammattk, I, 297-300. .Both tmdhyaso 3 m and yarn
tine) 3 m present curious torms, which may be compared with the rule recognized in T’anini,
VI, 1,95, that om with a preceding a vowel gives om, and this Sandhi in its turn has early
parallels (Macdoncll, Vedie Grammar , p. 64). .So in Manava Grhya Sutra, I, 4, 4, vdnom stands,
in my opinion, for idm- f om (cl. II, 7, n. 1). See also Caland and Henry, Id Agnistoma, pp. 11 2,
166, 178, 232, 237, 238, &e., for examples of this Sandhi.
3 To make up twenty-five verses, T, 3, 5, n. 6; &ankhayana Aianyaka, II, 1 : evarn vihrtiim
prathamam b ih tamsati pardtir uttarah .
6 Literally, ‘ in their place.’ The Udgatrs may either adopt tad id dsa as the beginning
or stotriya, or use other verses o'f the enumerated hymns, or use <juite new verses, but in
all cases the llotr must stick to tad id asa as a commencement, and must not follow the
strophe of the Rajana Saman. The new verses arc to be inserted before the sudadohas verse
omitting a corresponding number of those in the oidmary version. If the verses occur in the
hymns enumerated, then they are simply recited in their own original place, since the whole
ol the first three hymns is included in the Sastra, and the three veises, I, 51, 4-6, count
picsumably as a hymn for this purpose. Cf. 11. 3 on V, 2, 1. For the construction, cf. Aitaieya
Brahmana, V, 7, 1 : mahandmnJsv atta stuvate Uikvarena sdmnd.
AITAREYA ARANYAKA
oRn
r i Ai hf H V /J SI i-* A 1\1 \r A 7S" A Tr
V, I, 6-
Oldest in the worlds’ (RV„ X, ,*>, ,). The reply of the Adhvaryu is not altered.’
VIlT^^ 0 ^)^ thC SUdad ° haS VefSe ’ be S innin S> <0f that milk yielder ’ (RV. f
4 i;r- ”■» 50; XXVI> 336 : Sabbathier ’
Z Tlr! S° W X "ZThZ™ " re ; after a tf ‘^Viamsa of three verses, RV„ X, i so,
tw^; ™^ 9 ^1h e wh“; w^ x ;he’A x ;Hie t f 1 , o‘T
. h =r.^ a ”i sss:ir —- ^-----
After the borly-verses the order in Snnkhayana and the Aitareya difTers as shown below
Head-verses SGlra > Aianyaka,
xt | , . , , bankhiiyana, XVIII, 2 IT □
Neck-vcrses (wilh skandha , cervical column, . ’
J- R. A. S., 1907, pp. i, 2) ” »> 3 ,,3
Right side (aksa, bahu, prahastakd)
Left side (ditto) *
Rack (t muka, backbone, perhaps lumbar por-
tion in special, J. R. A.S ., ujo 7t pp . 7t 8 )
AUtis
Vala hymn
Dvipadas (with ardharcau)
Amdrdgna hymn
Avapana
Anu)tubha samdmnaya
Trislupchata
Neck-verses
Head-verses
Vertebrac-verses
Right wing
Left wing
Dvipadas
A At is
Vat a hymn
Dr& t &C.
”
,,
4
»» 4; 5
,,
tt
5
tt 4 » 5
tt
it
6
» 6
„
7 -I 3
M
1
O
It
»>
14
„ II
tt
tt
T 5
„ 12
tt
it
16
11 13
tt
tt
17
tt 14
tt
18
» J 5
tt
tt
19; 20
tt 1 ^
:aieya,
V, 2, 1
l t 4« 1
tt
tt
tt
tt
tt
tt
”
V, 2, 2
T , 4, a
V, 3-5
V, 2,5
V, 3, 1; 2
4, 3
I. 5,i
1, 5,1; 2
, !? 1 * houM b< ! n ° ted - however, that this division, which is that adopted by Hr. Friedlander is
For h“ “ T TZ SldeS ’ Which ( Intlod - P- >«) ^ divides into shoulder, arm and hand
or the word skandha (really ‘ cervical column’, Iloernle, /.R.A.S 1006 mX \
ldtS? h , ll *^T“ l ‘ he W ° rd ^ of wh.ch S are
. Ln 1 * P 3 ’ as re K” rds the port rendered as ‘shoulder’, seems rather to denote
(l loemi T/- Z Z Sl ’ 50 T thC faC ‘ ' hat ak;ata h r this s ™ se ia Cataka and Sukruta
readme should*be'e^' V"', ‘ h ‘ S ““ ‘ n th ° Sata P all,a Urahmana. Possibly the
In, - Wb f ! ^‘’"'“'Aranyaka,of. aha slhmrtha (sic) just after, and cf I 2 2 n 11
aha rc „ good sense. The exact d.vislons are probably (a) collar-bone, (b) arm, (’c)’hand ’
-V, 2, I
TRANSLATION AND NOTES
Adhyaya 2.
(Then come)the neck-verses. ‘Of India, 1 the smiter.the powerful, the earnest, who
has the world, are might and strength, great and delightful. The mighty 3 overcomes
1 These verses occur with many variants in the Atharvavcda, VI, 33, and also in the
Paippalada recension, the Naigeya text of the Samaveda, I, 588, which has \hdjo ytijas tujiJane
vdnarrt svdh, and has not the second two verses, and &Inkha\ana £iaula Sutia, XVIII, 3, where
tliey lull \ yasyedam oja thujas tujo yujo balam sahah \ Indrasya rarity am hr hat II anddhr stain
vipanyaya nadhrsa ddadharsayd I dhrsdriam dhrsitam Sarah II sa no dadatu tarn rayim puru
piiahgasamdrUim I Indrah path tarastamo janesu II It should, however, be noted that balam
is merely a conjecture of Hillebrandt’s for variant of all his MSS. It is a probable one. The
AV. version is unintelligible, see Whitney's Translation , p. 305. In the version given, which
is purely conjectural, I have taken thu/ah as a genitive from Sahkhayana (the change of u and a
is easy, the accent is dubious), like tujo and yujo, presumably also genitives. Sayan a as usual
gives no help; he takes arajah as either (1) niskeralyam sarvato rarfjakam , or (2) jagatpdla-
nam sar~vato ran/akam 3 ujo tujo is yotjo rairindm himsakah . Variant is bhaktair rana-
ntyarri. The AV. has^ a rdjo ydjas tu/d jdnd vdnam sm\h I and nadhrm a dadhrsate dhrsdriJ
dhrsitdh Sdrah I pura ydthd ryathlh infra /ndrasya rnidhrse Sarah. The Paippalada differs
greatly.
3 The translation again is purely conjectural. Whitney, by reading adhhe (infin.), dhrsdndm
dhrntdrn , and 'ryathi, makes it, * (lie is) not to be dared against ; (his) might, dared, dares daring
against pothers) ; as, of old, his fame (was) unwaveiing, Tndra’s might (is) not to be dared
against. laking the Aitareya text as it stands, I think we must resolve nadharsa as nd
adharsa(h) and take the word as an adjective meaning ‘ impetuous \ I think vddhha, however,
almost certainly right (cf. I<V. f V, 8, 5), ‘ He is not to be dared against.’ The'cditions and
Whitney with Sayana read the two v\oids following as a dadharsa dddhrsdridrn,. This is quite
possible, though the change m quantity is remarkable, but it seems to have escaped notice that
dadharsad ddhrsdnam is quite possible, and could have the same sense while keeping the
prefix a in both cases and restoring the metre (a dadharsad a 1 dhrsdndm) and explaining the
Saukhayana text. If nddhrsa is read, I would not take the participle as a neuter nom., but
translate, ‘ He dares against the daiing; his might is dread.’ This avoids the inconvenience of
the idea of might daring, and the raie use of the present participle as a finite verb. The second
half of the line is very obscure. Ati rydthih occurs also in KV, X, 8b, 2, and here as thcie
Sayana explains it as a verbal form, which is quite impossible, ‘When Indra caused his foe to
fall.’ It might however mean, ‘ When trembling (cf. Naigh , II, 13) passed from Indra/referring
to the terrois which so often fell cfn Indra before he showed his might. For a diffeient theory ns
to rydthih (-track), see RV„ IV, 4, 3 (Oldenberg, 6*. It. X., XLVI, 331) ; AV., IV, 21, 3, with
Whitney’s note; and see Geldner, Vedische Studien , II, 29. Gel’dncr holds that \ydthih
originally means ‘ Falschheit ’ and thence ‘Malice, Zorn, Ungnade, Argcr, Ilass, Feindschaft’,
and so has tne gen. of the subject or object. So he renders RV., IV, 4, 3] as, ‘no one
approaches thee when angry,’ and in AV., VI, 33, 2, takes pura ydthd ryathlh (this is the
AV-^ accentuation as in AV., IV, 21, 3) Srdva 1 ndrasya rnidhrse Sarah, as ‘Like a citadel (cf.
ur l a and ur T Pischel, Vedische Studien , I, 183; unappioachable, is the anger, the fame, the
282 AITAREYA ARANYAKA V, 2, 1-
not him who is exceeding strong. His vigour is dreadful. When aforetime
trembling passed fiom him, Indra's might was dreadful. May he give us that wealth
wealth of tawny hue. Indra is the lord, the most mighty among men’ (Then
comes) the sudadohas verse. The head-verses are in gayalri metre, beginning
‘ T le s , ingCrS Ca " a '° Ud t0 Indra ’ ( RV ‘> 1 7 - *)• ^ (the Udgatrs) sing the Saman
with other verses which occur (in the service), then the two sets are to be inter¬
changed in place. 8 If the other verses are ones not occurring, or some occur
and some not, (then they should be inserted in the place of verses occurring
winch should be taken out.) The last verse of the hymn (should be recited
the insertion being made before it), and then the sudadohas verse. Then come
-trench of India. Unhappily he does not cite or discuss this passage, where of course purd
™° v v“, y any ° the imagination to be a noun, lint accepting the sense ‘wrath’,
then AV., VI 33 2, would give the sense ‘ As aforetime, the anger’, &c, and this passage
might be rendeied ‘As of old (para ydt ) his anger is excessive’ («/«), and on thewludc
this is perhaps the least unlikely version of a very difficult and probably corrupt lext Cf
v. Schroedcr, Mystomm and Mimas, p. 3 i6, n. a, whose version of KV„ X, 86, a suggests
‘ because of anger ’ ’ > au i>K C! > L »
For the form of the verse, cf. e.g. Vajasaneyi Samhit.1,1, 8: dhiir a si dhtirva dhunamtam I
,' V \ y ° d "’~’ a ' 1 /a "‘ ,ihr ' n ’*y am dhfirvSmab, and Wintcrnits, <lack, dor indtsch
Utt l, ,J 9 . In the next verse the AV. reads uim (Ppp. no) unim and tuvhtamas (Al’r., Ill,'
A v V ’i r 9) ’ moo “ P f ’‘ he COm ‘- n ” aml one MS ’ have dadhatu, and the commentary on the
AV. and two MSS. (out of three) in Sankhayana have °sadrtam. One MS. of Sankhayana has
iU RV " I9 °’ 5 ; 3 . For the dat. inf. in
8 This is Sayana s version. The Anandaframa reads ubhaydsamstha na viparyayo with the
t°heTnd I" f? 'r Pr0bal,,e - Th ' ap ° d0sis t0 the lait daasa i8 borrowed from
hef r V ’ 6 ' , AS th . e ' leXt clause show8 < thc i" 8 «lion of the new verses is to be made
before the last verse preceding the sudadohas veisc and not directly before that verse. The word
samamnatasu refers here to verses occuning in the hymn itself. The form ubhayasamsthSnmsitar -
yayah, however, presents great difficulty, fo, the use of ubhayd in compounds is confined to cases
like cakra pant, hasla, &c., and it is hardly likely that the second member of the compound
is asamdkaaa, or that the fern, is kept because ri is fern. (VVackernagcl, Altindische Gram-
*’ 4 ® : 5 ^’. Cut ’ farther, there is no special meaning in samsthana, and the conjecture
ubhayasuy sthonauiparyayah is possible. Ubhaydsam (yedm) is precisely correct for two
sets of three verses (cf RV, I, a6, 9: .89, j, and regularly later, cf. Bloomfield, I'Z
Lomordamt, p. 272), and Sayana’s version in no way confirms cither the reading of Raiendrallla
or the Anandairama. The form would be very rare, the ordinary feminine being ubhayl
(common m the Ailareya Brabmana), and possibly r Maya is the Vedic adverb. It may be
noted that l' 8 version of the comm., id sum arthe (R 4 against R> and R 8 ), alone makes sense
b s tasani madhye being nonsense. Cf. Introd , p. 9.
The Sankhayana Srauta Sutra, XVIII, 2, gives the head-verses thus,RV., T 7 1-2- I 6 -7-0•
V ' 3 ~‘ 5 ’ VI11 ’ I 6 ’ I<5 - I3 i VIU, 93, >-3, any of those used by the Saman singers’. Some
use 1, 50, i- 9 , to correspond with the Saman singers. If the latter use only I, S o, i- 3 , then
c reel cr can take any two of the other treas to make up the nine verses. As in the Aitareva
the leutation is by half-verses, and the sfuiadohas verse occurs at the end. * ’
-V, 2, 2
TRANSLATION AND NOTES
283
the vertebrae-verses. ‘ The Soma is pressed for thee, come to the sacrifice,
rejoice in the carouse, rich in gifts, for wealth. O Indra, thou art generous and
young for us to sing/ He can overcome his foes in slaying Vrtras; he is skilful
and a plunger. We magnify our leader, Indra. 6 Impetuous, bright, the leader,
the dweller on the mountains, hastening towards you, Indra, shouting aloud, with
his eternal steeds.’ c (Then comes) the sudadohas verse. The three sets of
verses, neck, head, and vertebrae, are all to be repeated with a pause at the
half-verse. 7
2. The (verses of the) right wing are connected with the Rathantara Saman. 1
The Rathantara has for its strophe, ‘We praise thee, O hero’(RV., VII, 32, 22),
and for its antistrophe, ‘Thee for the first drink’ (RV., VIII, 3, 7), both being
4 These verses contain an unusual number of rare expressions, and the uncertainty as to their
accent adds to the difficulty. The reading of vijdrak is very doubtful. R in the commentary,
which is followed by Bloomfield, Vedic Comordance , S, and the MSS. have vi/arak, while
Sayana perhaps read vidnrah ft ( yiH)talokadvdrdni grnadhyd asmadagre kathayitum atra hrsto
bhavci). I have tianslated the vijdrah (? vijardh) of R’s text, and taken grnadhyai as an
infinitive practically equivalent to an imperative, ‘ Let us sing of,’ cf. Dclbruck, Altindische
Syntax , pp. 411 sq.; Whitney, Sanskrit Grammar , § 982 d; Hopkins, A.J. P. y XIII, 21 sq.;
Speijer, Vcdische und Sanskrit-Syntax , §216.
• Vigdhdh , Sayana tenders as sevitum takyah. Cf. RV., Ill, 3, 5, where it is an epithet of
Agni. The sd no netatam looks like an imitation of older verses, such as RV., II, 6, 5, without
much regard to their construction. Possibly the reading should be (cf. on IV) sdm (which
would become san before no). So Maitrayani Samhita, IV, 12, 6, has sa ddhisc kiralti bhuri
vdmam , but in Taittirlya Samhita, III, 3,11 : sarn, See. Esdh may be from the root is (cf. Max
Muller's conjecture on RV., IV, 2, 4, S. />. E. y XT/VI, 320) and meaning ‘swift’.* S takes
sasahatur as one word, but this makes nonsense of Sayana. The form is unusual, see Whitney,
Grammar , $ 1161 d.
6 Sdmajch (for the form, cf. Wackernagel, Altindische Grammatik , IT, i, 73, 74) apparently
means the‘bringcr-together’. Kjtst cannot have the sense which it normally has (see Ilillebrandt,
Ved. Myth ., I, 235 sq.; Bloomfield, J. A. O. S. y XVI, 39) and which is here ascribed to it by
Sayana, rpsopalaksitasomarasavdn. In RV., Ill, 32, i, it seems to mean impetuous, and cf.
rjisd, ibid, I, 32, 6. Vdm he explains as the husband and wife engaged in the sacrifice.
Rajendralala reads vdsu which is quite wrong, though followed in Bloomfield, Vedic Concordance ,
p. 205®. It would of course be acc. with sdmajah. Sdsvadbhir evaih possibly merely means
‘ ns usual’, or ‘in his eternal courses \ Cf. dvaih , ‘ in due way,’ RV., I, 68, 4 ; 95, 6 ; aryd/t
khuh y IV, 2, 12 ; S. B. E.y XLVI, 437. These verses are unparalleled m other texts.
7 This means, as Sayana and ^ankhayana show, that there is a pause at the end of the half-
verse (and otn at the end of the verse). The other possibilities are (1) pause at each pdda, with
cm at half-verse, (2) no pause, oni at end. The Asvalayana $rauta Sutra contains examples of
all kinds, see I, 2 sq.
1 Cf. 1 , 4 , 2 . _
a If so, it might be taken as two words and translate it ‘the giver is to be praised’. Cf. vl
durdgynhe in RV., VI, 35, 5, and cf. Sankhayana Aranyaka, XII, 10.
284
A1TAREYA ARANYAKA
V, 2, 2 -
VerS f: Thcse foUr hrharis he turns im ° s *'x. 2 (Then come the hymns)
I shall proclaim the deeds of Indra' (RV I c> 2 )- ‘T n thp^ c.- n r ’
InJra * (RV vn T «\ 32), m thee since our father,
bull (RV'vil 1 \ 8 ' fifteen wrses only ; - Who is sharp-horned, terrible like a
( *» ’ ■?)> read is he born for strength, the mighty' (RV. VII 2 oV
Ye have uttered ir orious pravers ’ (RV VTl < t? ' ’ ’
carouse ’ (RV I « W “ h} ' mn ' ‘ ThuS in the Soma, in the
Th 'L s !If t ’ l' ?’ " “ ^ VefSe - (T ' len COmCS ) the '****« verse.
( c verses of the) left wing are connected with the Brhat Saman. The B.hit
has for ,ts strophe • For thee we hail' (RV., VI, 4 C, i), and for its antistrophe
Come hither to the worship' (RV., VIII, 6., 7), both being pragma verses’
These four brhafo he turns into six. (Then come the hymns),‘Praise him who
srrRv r g r rv 1 ’ ,8); ,Thou art “ to k ^ ^
of riehL IRV V I 7 T 7 " ** ^ ^ ° f lich -’ 0 >««>
creased ?' (VV rv ’ f- ’ V* U h}mns; ‘ W1,at! whose sacrifice has he in-
(RV I 8 7 ’ 7-7 ^ hym "- ‘ Indra is tom for the carouse'
( ’.', 8l ’ r) ,s a f ,ankl ‘ vcrse - (™en comes) the sMadohas verse. The ritrht
wtng is connected with the Rathantara Saman, and so is the paiUaJ.ua s 27
here ate one hundred and one (verses) in it, and it is called the Vasisthapiasaha
The left wtng ts connected with the Brhat Saman, and so is the saptaJal stoma
icre arc one hundred and two verses, and it is called the BhaiadvSjaprasaha
1 (vases of the) lad, as being dvipadas, aie connected with the Bhadra Saman
There are nine verses from the Samhita, ‘These worlds let us conquer' (RV'
, 157), and Come hither with thy splendour’ (RV., X, 172) and there
are also other verses not f,om the Samhita.' (These are), ‘Ye priests sing forth
song to Indra, who beyond all others slays the foe, that he may rejoice” 1
:rrr;i‘ttr™ 1
KV„ X, i2o, y ’ ’ ’ 101 Ule pMla ' KV -> V1I > 32. 23", >s to he substituted
,le^“ The
»«t ) Vasisthaprastlhani. S.milady i„ ,| le case of the so/JL u,ma aTl cTlf /**"*"*
for Ihe atmbutions. The syntax of RV VI n T1 - t ™- aml cf - IJ i a, 2, 11. n,
P- -06 ; V'rgl. Syut., I, j 9 Cd rf to re 1 ~
Prasaha, of. Z.J), M. G’," XL VIII, 548. ’ ’ ’ 9 • censoum trabeate saint as. lor
Jhcse are given also in Sankhaynna Siauta Sutra, XVIII ic w h Pr „ *1
,,le *-• - —
-V, 2, 2
TRANSLATION AND NOTES
285
‘Among the gods the singers sing the song; the youthful Jndra, famous, takes up
the strain. 6 * Resting beneath the plaksa 7 rich in honey, rejoicing in wealth,
may we meditate on thee, Indra/ ‘ O thou to whom, most strong, we have
recourse, giver on all sides, 8 from all sides bring us (gifts)/ ‘Thou art the
manliest, the lord, most generous to win us booty, when the (rite) is duly paid/ 9
‘hor thou alone 10 dost rule from of old, unsuipassed in might/ ‘Do thou sing
8 Sankhayana has matntah svarkah , a much better reading, which obviates the difficulties
of devAtdsv drkdh with the unusual accent and use of Arkdh. Here I would lead dev At ah
svarkah , the omission of h before sv being quite common in all Sanskrit MSS. The Samaveda,
I, 445 J 4 6 4 » l ,as Marutah, and the phrase Marutah svarkah occurs also in V, 1, 1. The
tianslation of the last uords given by lien fey is : ‘ gepnescn wird dcr hchre Jungling, Indra,’
but though SrutAh, k\vt 6 s, inclitus , pci haps means ‘ famous’ here, a \tobhati must mean something
like ‘ sings in return’. C'f. n. 11, below. A noun, prAstobha, is unlikely. Passive particles like
prastubhdnAh , RV., IV, 3, 12, ‘ incited by shouting,’ afford no support for a passive use here.
7 The reading in Sankhayana and in Samaveda, I, 444 ; II, 465, is puyema and ta, which
explain the accent on dhimdhe (for which, cf. Ben fey, Samaveda , Glossar, p. 100; Whitney,
Soots, p. 82, and in Colcbrooke’s Essays' 1 , I, in, 112), although the accent might be otherwise
explained. There is a paiallel difference of reading between Sankhayana Aranyaka, XII, 16,
and the paiallel passages paiyema—paiyantah. The woids iipaprahA are explained by Sayana
as 011c word, plaksavrk\ as a mpdditani patrdny atra p/akniiabdena vivakntdni tesdm samJpavartti
ydgapradeta upaprak^ah, but they must mean ‘ beneath the plaksa tree rich in honey as
rendered by Aufrecht, ligveda, II, xlvi, n., or ‘in a dwelling rich in honey’, as translated by
Ben fey, who derives the woid from pra + Vk'i, but who also (p. 130) suggests a derivation fiom
pra + Vghas and a meaning ‘ food’. To take it from upa + */prc as an infinitive (as in RV., V,
47 * 6 ) is possible but not probable. In favour of Ben fey’s derivation from y/ksi is the form
vanapraksam , Samaveda, I, 580, but there is a v. 1 . vanakraksam . The last words mean,
according to Benfcy, ‘lass deinc Schatz’ uns mehren, beigcn, Indra!* according to Aufrecht,
* mogen wir unseren Wohlstand mehren, und den von dir vcTlichenen bewahren, India.’ The
translation given above is that of Sayana, and may well represent the view of the passage taken
by the author. The plakm (Ficus infectotia) is used as an upper barhis , Satapatha Brahmaua, HI,
8, 3, 10. Cf. Zimmer, AUindtsches Leben, p. 59.
’ In any case viivAtoddvan must be considered as practically one word. Probably vlsvato-
ddvan should be read as in the Samaveda, I, 437; cf. Samavidhana Brahmana, II, 1, 5.
Bloomfield ( Vedic Concordance, p. 879*) treats the phrase as one word.
9 Supranite is so rendered by Sayana. Ilillebrandt in his text of .‘sankhayana Siauta Stlfra,
XVIII, 15, 5, apparently by conjecture, leads supianiti , followed by Bloomfield (/.<•., p. 998 b ),
but both his MSS., B and K, lead supranite, which is piesumably the older leading. I think the
reading should be supranite unaccented, and would translate, ‘ Thou, O good leader, &e.,' the word
being found frequently in this use, and the voc e. g at RV , III, 1, 16; 15, 4. Neither this
nor the next verse is in the Samaveda; tvam hy eka Ui\e is — RV., IV, 32, 7 a ; mamhistho
vdjasdtaye ., VIII, 4, iS* 1 ; 88, 6 d .
J0 Sankhayana reads: tvam hi rddhasyata eka, &c., corrected by Bloomfield (/.r., p. 456 a )
to rddhaspate. Sayana takes Sana/ as samtum, 1 thou canst give.’ The next three verses are not
in Sankhayana. For the accent sandt, sec Whitney, Sanskrit Grammar t § 1114 d. i*or.
Amrktah, cf. RV., Ill, 6, 4; u, 6; IV, 3, 12 ; X, 104, 8.
286
AITAREYA ARANYAKA
V, 2, 2-
forth, that dost know indeed all that has been aforetime or that is now.'- <0
M.tra and Varupa, grant ns strength and food. O Indra, make us strength
abounding. (Grant) prosperity, strength, wealth, to him who seeks gain »
Soma impels not him who keeps not vows, gain will not come near him.’ Then
come three dv.padas," beginning, ‘This Brahman.’ Then comes one dvipada
=2S~sSS*=K=a=~=
the strange aMlHO, ’in Viminlya f
vttar,mih in Apastamba G r hya Sal,a, VI, M , 5 ’(O denbergy n E vvy "‘TZT
the form Irnuhl, cf. Whitney, SauUrii CrLnJ, I Z mLo^U vl r’ ’ ^ f"
Wackernagcl, Altindische Grammaiik, 1 , 310 . See also Oldenbem /> * animat , p. 62 ,
Znbaty’s articles in Vienna Oriental Journal, II and III; and Arnold's Ch 7 \V
Ml,-e pTZZl) tCl!Kt 1 Ca ' ,n0 ' ° n thC Wll ° ,e a£rCC (cf ' y ' K ’ A ' S - ‘ 9 *. P. 1'i -d V',l»
a dwelling, prosperity to him who seeks wealth. The man who pys no vows ob,a ns not hU
Ws Snn'orSt'Inh; A SSyan k ^ ^lUya dZa^Zl ,
KV IX, Tt 7 ,S CO,TCC, ’ il iS P resum abl y from J ran, as in jj,
SoJmm 'dh'tyam RV VI ”7 m 77 7 ° 7 "n “ n ° m ' neUL ° f ra AAv'> compare
f • 4 ; Vl ’ * 3 . IO. The only probable construction of the text here is ‘ there
(or mny there be ) in the seeker of wealth, prosperity’, &c. R has nfy/A which is rlen 1
5 pi s r ° } | )1 f’ J° T thC omission of the verb in the SSmavedi* version, cf RV^
n, 6 , 5 ; lischel, J edtscheStudien, I, i 9 ; Geldner, ibid., 166 ; n . 1 on V r c ’
VI, 7 S ' 7 a 7 a) “ re 8iVen in Sranta Sntra,
occurs in Taittiriya Brahmana, II, 4 , j, xo t lrl/ika onlvt •’ 7 Vo n ! “
VuL'Zv 7 hm;, ' la ’ 7' 3 ’ SCC ^ a0d GriffithS, “n-'a'ionVand ZZJTZZy
•Sansfa it Grammar, § 7 , 9 . Perhaps it may be taken as a passive cf RV I ,0 ! 7 -
ukthyhh, rendered as ‘is praised’ by Oldenberg (/tf XI VT i In ’i ^
..«*** 1W «.vs t i«firir.
H.:iC "i«f S “n l ’S" S ‘i 'a" Pr '“,’ Olilentwg, „ d
essential Th' , ’ f* 1 1 SUrC that ,n an y case th e passive sense is quite
*1 indsav* I at ' nLCr y 15 of course a s»«n early date; cf. the Middle and Passive in lltin
1 -indsay, /.atm Language, pp. 519 - 521 ; Delbruck, Vergl. Synt., IV, 433 . 7
-V, 2, 2
TRANSLATION AND NOTES
287
* To the yokes for him * (RV., VII, 34, 4); lfl the sudadohas verse; the dhdyyd verse,
* What he won * (RV., X, 74, 6); and the sudadohas verse.
a stobhati and prd stobha must be active, and so here and in RV., I, 79, 12, the activity may
be that of the god, not of the poet. In the RV. passage it has just been said : dgnt rdksdrjisi
sedhati , and I see no reason to give a passive sense to grnite. The verses may then be rendered,
* The holy season’s lord, Indra by name, famous, utters praise. Let gifts approach thee, Indra,
as paths the way. Like songs, to thee, lord of might, do men fare eagerly.’ It should be
noted that in I, 43^? the Samaveda has grnP, but m II, 1 1 16, grne. The accent on grnL is quite
unintelligible, a and can only be explained by the fact that the Taittirlya Brahmana , 6 //. cc ., has
gant. In the Aitareya only esa brahma (not as Aufrccht’s text esa) is cited, a striking instance of
the danger of arguments from the use of pratikas only as a sign of later redaction (cf. Bloomfield’s
proof of the posteriority of the Gopatha Brahmana to the Vaitana Sutra, Tntrod., p. 26), since the
argument would show that the Aitareya Brahmana was later than the A§valuyana 6rauta Sutra ;
cf. also Oldenberg’s remarks in God. gel. Anz., 1907, p. 234, n. 2.
13 &ahkhayana adds the verses, RV., VIII, 29, 4, and VI, 17, 15, but as there are only six
instead of nine new verses, the total number of dvipadd verses made up is still only twenty-one.
The Aitareya adds a twenty-second verse, see 1 , 4, 2.
The passages corresponding to the paksas are given in f^hkhayana 6rauta Sutra, XVIII, 4; 5,
thus: the sides are divided into the aksas , bah us (arms), and prahastakas (hand). The aksas
are VI, 47, 8, and a verse not from the RV., sa surye janayan , &e. Then for the right bdhu,
the strophe of the rathantara sum an, repeated as a kakubh, then the sudadohas verse. Then
similarly the antistrophe, and a dhdyyd verse. Then the rathantara fragdtha. Then the hymn,
RV., VI, 22, exchanging for VI, 22, 2, the verse X, 28, 2. For the left bdhu precisely the
same treatment of the hr hat sdman , but no dhdyyd , and the hymn X, 28, with VI, 22, 2, as its
Second verse. The prahastakas are respectively VIII, 97, 13-15, and VIII, 97, 10-I2.
Then comes XV 111 , 6, the caturuttardni , viz. RV., VIII, 92, 19-21; VIII, 12, 22-24; I,
10, 1-3 ; VIII, 88, 3, 4 (a puigdtha , or 3-5), by half verses; I, 80, 1-3 ( pahkttUimsam ); VI,
34, 1-3; and T, 83, 4-6, paichas, then the sudadohas.
It is worthy of note that, just as the Aitareya refers only to the esa brahma verses by the
pratika of the first verse, so the 6ankhayana Srauta Sutra, XVTII, 15, 4, also uses only the
pratika. It is almost impossible to avoid the conclusion that this book XVIII (and presumably,
also XVII) must be not earlier nor later than the main body of the Sutra, and this will modify
to some extent Hillebrandt’s view, Ritual-Litieratur, p. 25. Similarly the Aranyaka may
be written after the Aivalayana Srauta Sutra. Cf. my note in J. R. A. S. t 1907, pp. 410-412.
In the Aitareya Biahmana, VI, 18, 1, it is said that J^isvamitra was the seer of RV., IV,
19, 22 and 23, and that Vamadeva asrjata them, tan ksipram samapatat, while in IV, 30, 2,
RV., IV, 20 and 21, aie also declared to be sampdta hymns: P'dmadevo vd imdfil lokdn
apaiyat tan sampdtaih samapatat (Sieg, Die Sagenstoffe des Rgveda, p. 103).
a It falls under none of the exceptional cases, Maedoncll, Vedic Grammar , p. 106 ; Whitney,
Sanskrit Grammar , §§ 597, 598; Weber, Jnd. JS tad., XIIJ, 70 sq.; Delbnick, AUindische
Syntax , pp. 21-29; Oldenberg, Z. D. M.G ., LX, 707-740; see my note, J. R.A. S., 1908,
p. 202.
b Also the Apastamba Srauta Sutra, XIV, 2, 13, cited by Bloomfield, l'edit Concoidance,
p. 207 b .
288
AITAREYA ARANYAKA
V, 2, 3-
3. (Then come) the eighty gdyairi tristichs. 1 He lakes out the last three
verses of the lijmn, ‘Great is Tndra who by his might’ (RV., VIII, 6). (Then
come) tlnce verst's of the hymn, ‘A cake for us’ (RV., VIII, 78). Of the
verses following, ‘ Indra indeed is the drinker of Soma beyond others’ (RV.,
VIII, 2, 4), he omits the last three. Of the others he omits, ‘Sweet are the
draughts ol Soma, come hither’ (ibid., 28), and puts in its place the verse,
‘No other mighty one’ (RV., VIII, 80, 1). (Then comes) one veise, ‘Born
with a hundred stiengths’ (RV., VIII, 77, 1). (Then comes) the remainder (of
the hymn, RV., VIII, 92), ‘Much invoked, much praised’ (ibid., 2). He omits
the last verse of the hymn, ‘To him that hath renowned tieasuics’ (RV., VIII,
93 , 1 ). (Then come the hymns), ‘The deeds of the impetuous one’ (RV.,
VIII, 32), ‘Those that kindle Agni ’ (RV., VIII, 45), and ‘For us, O Indra,
rich in food’ (RV., VIII, 81), and the following hymn. (Then comes) the
sudadohas verse.
4 . (Then come) the eighty hr ha it tristichs. 1 There arc twenty-nine verses
1 They are— RV., VIII, 6 , 1 —45 -- 45 verses.
7 iS > *- 3 = 3 „
» 2, 4-.V> = 3 <> »
(For veise 28, RV., VIII, 80, 1, is substituted.)
77, *
«
1 „
9 2 > 2-33
32 „
93, *-33
**
33 „
32
-
30 „
99
45
42 ,,
9}
81
9 „
9 9
8 2
■=
9 „
= 240 verses.
In tsankhavana Jsiauta Sntra, XVIII, 7, the verses are - RV.. VTTT, 6, 1-45; 2,4 27;
31-39; 45,1-42; 32,1-30; 92,4-18; 22-53, 93, 4-18, 22-35; Ill,5i, 10-12; VIII, 76,
10-12 ; (hj, 4-6 , VI, 45, 1 30, which gives 81 (mis and not 80. The number is reduced to So
by the omission ot one of the three tnas. III, 51, 10-12 ; VIH, 76, 10-12 ; 69, 4-6.
These aie— RV., VIII, t, 1-29
„ 3, 1-6; 9-20
4, I_i 4 ** J 4
„ 33. 1-I 5 L *5
VII, 32, 1 ; 2, 4-21; 24 7 -= 24
(For VII, 32, lo, is substituted VIII, 99
6 Valakhil)a h)mns — 56
VI, 46, 314 =-12
111,44 - 5
HI, 45 - 5
29 verses.
18 „
* )
-V, 2, 4
TRANSLATION AND NOTES
289
of the hymn, ‘Sing of nought else’ (RV., VIII, 1). He omits the se\enth ami
eighth stanzas of the twenty stanzas beginning, ‘Drink the fragrant Soma’(RV., VI 11 ,
3, 1). (Then come) fourteen stanzas beginning, ‘ When, India, foi ward, backward,
upwaid’ (RV., VIII, 4, 1). Then fifteen stanzas beginning, ‘We with the Soma
thee’ (RV., VIII, 33, 1). In the hymn, ‘May not thee the sacrifices ’ (RV.,
VII, 32), he omits the dvipadd (ibid., 3), and the ptagdiha connected with the
Rathantara Saman (ibid., 22). Fuithcr he omits the p>ragdtha, ‘No one Sudas
chariot’ (ibid., 10), and inserts in its place the pragd/ha , ‘Thee men but
yesterday’ (RV., VIII, 99, 1). (Then) six Valakhilya lnmns beginning, ‘Him
of good gifts’ (RV., VIII, 49, 1). (Then) the rest (of the hymn, RV., VI,
46), beginning, ‘Who active ever slays the foe’ (ibid., 3). (Then) two hymns
beginning, ‘May this delightful one for thee’ (RV., Ill, 44, 1). lie omits the
seventh and eighth stanzas of the hymn, ‘Both let him hear’ (RV., \ III, 61).
He omits the last stanza of the hymn, ‘ With strength him that finds treasure’
(RV., VIII, 66) (Then come) eleven stanzas beginning, ‘ Who is king of
men ’ (RV., VIII, 70, 1). (Tnen the hymns), ‘ Him who works wonders, enduring
the onslaught’ (RV., VIII, 88), ‘To be invoked by us m all' (RV., VIII, 90),
and nine verses of the hymn, ‘The blessings thou dost bear, Indra ’ (RV., VIII,
97). (Then comes) the sudadehas verse.
R\ ., V III, 61. 1-6, 9 18
,, 66, 1—14
,, 70, i-n
„ 8S
90
m 97, J -9
16 veises*.
14
n
6
6
9 »
— 240 verses.
Of these, however, no less than 80 are satobihati versos. In Sankhayana tsiauta Sfltra, XVIII,
8-11, the a 07/ is given as follows: VTII, 97, J-9 ; VIII, 62, 7-9 ; 1, 36, 7, 8; VIII, 70, 7-12 ;
- 20 pratyaksabrhatis : then VT, 46, 3-10; VII, 32, 1, 2, 4-9; VII, 32, 12-21 ; VII, 32,
24-27; VIII, r, 1-4; via u tvd pinuva<;o\ VIII, 3, 9-12, VIII, 3, 17-20; VIII, 4, 1-14;
V1I1,6 t, 3-6; VIII, 61, 9-18; VIII, 66, 3-14 Ilillebrandt in his index gives the references
differently, but this is apparently due to a confusion between ptagathas and stanzas. There are
really 43 pi agdthas. The one via u, See., is not appaiently from the Samhita , Ilillebrandt’s
indices all ignore it, and it does not appear in Bloomfield’s Vedic Concordante. Of the last six,
three only are selected to make up the 40. Then come 20 more pratyaksabrhatis , VIIT, 1,
5-24. Then 20 more. VIII, 1, 25-29; VIII, 33, r-15. Then 40 p> ay at has, the three over
the first 40, VIII, 70, 1-6; VTII, 88, 1, 2; VTII, 90, 1-6; VIII, 99, 1 8 , VIII, 49 55 (the
Valakhilyas), omitting VIII, 53, 5, 6 ; 54, 3, 4 Then I, 175, 1 ; VI, 42, 4 ; IIJ, 53, 18 ; VI,
47, 19; VIII, ;S, ro; VIII, 89, 7 ; VTII, 101,13; X, 102, 1 ; 3 ; 12, making 10 brhatis, and
HI, 44 ; 45, making up 20 in all. The whole bdrhatl aiiti consists therefore of 80 brhatis and 80
(not 160 as bricdlander) praydthas , giving 180 + 80 ) 160 brhatis and 80 satobrhatis , just
as in the Aitaieya. Cf. Sankhayana Aranyaka, II, 8 and 9, foi the yiyuti /ami baihati as it is.
U
Kb 11 n
290
A 1 TAREYA ARANYAKA
V, 2, 5-
5. (Then come) the eighty usnih tristichs. 1 There are the two hymns
beginning, ‘ Indr a who is the greatest drinker of the Soma’ (RV., VIII, 12, 1).
lie omits the last stanza of the hymn, ‘Sing forth to him’ (RV., VIII, 15).
(Then comes) the hymn, ‘To Indra sing
the saffian’ (RV., VIII, 98). He
omits the last three stanzas of the hymn, ‘
Let us utter, 0 comrades’ (RV., VIII,
1 There are— RV., VIII, 12
33 stanzas.
„ 13
=
33 „
„ 15,1-12
=
12 „
„ 98
-
12 ,,
„ 24,1-27
=
37
I, 84, 7-9
3
V, 40, 1-3
-
3 »»
VI, 43, 1-3
=
3 ,,
126 usnih stanzas.
Then gay atn stanzas — RV., VIII, 14
-
15 stanzas.
„ i 6
=
12 ,,
17, I-I3
-
13 0
III, 37, 1 -10
=*
10
1,4
10 „
,, 5
=
10 „
„ 6
=
10 ,,
„ 8
10 „
,, 9
4
10 „
VI, 45, 1-30
=■
30 M
I, 30, 13-15
—
3 >,
133 gdyatri stanzas, or 114 usnih stanzas,
making in all 240 usnihs.
According to &ankhayana 3rauta Sutra the verses are: RV., VIII, 13, 1-33; VIIT, t a, T-21,
35-33; VIII, 15, 1—12; VIII, 24, 1-27; 1,84, 7-9; V, 40, 1-3, — tfsifias or 108 usnih stanzas,
XVIII, 12. Then, XVIII, 13, come RV., IV, 30, 1-6; IV, 30,9-22; IV, 32, 1-21; I, 30,
1-15 ; VIII, 14, 1-15; VIII, 16, 1-12; VIII, 64, 1-12; VIII, 82, 1-9 (Hillebrandt’s I, 30, 1-5,
and VIII, 82, 1-7 are slips), making 104 gdyairi stanzas. Then VIII, 21, 1-16, kakubh
pragiithas ; then VIII, 98, 1-12 in usnihs. We thus get 240 stanzas, consisting of 120 (108+ 12)
usnihs, 104 gdyatris , 8 kakubhs , and 8 satobrhatls (i.e. VIII, 21,1-16). The 6ahkhayarm
Aranyaka, II, 10, points out that to get 240 umihs it is necessary to take away four syllables from
each of the 80 satobrhatls, which with 160 brhatis make up (V, 2, 4) the bdrhati trcailti. Then
the 8 kakubhs give 8 usnihs , while the 8 satobrhatls yield each three, or 24 in all, sets of four
syllables. Adding the 80 and the 24 we have 104 sets of four syllables, which added to the
gdyatrls give 104 usnihs, to which again must be added 120 usmhs , 8 kakubhs , and 8 usnihs,
left after the deduction of 24 syllables from each satobrhati, making a grand total of 240 usnihs.
This complicated version, as Dr. Friedlander points out, probably arises from an attempt
to remedy the apparent inaccuracy of the Aitareya in permitting 80 satobrhatls in the bdrhati
atiti. Its success is not obvious, and that the attempt should be made may faiily be reckoned
a sign of lateness.
-v, 2, 5
TRANSLATION AND NOTES
291
24, 1). Then three tristichs, ‘Who alone bestowed’ (RV., 1 , 84, ’j), ‘Come
hither to what is pressed with stones’ (RV., V, 40, r), and, ‘Under whose sway
Sambara’ (RV., Vr, 43, 1). Gayatri verses become usnih verses by equalization.
Kvery seven gayatris make six usnihs. (Then come) the hymn beginning, If,
Indra, I, like thee’ (RV., VIII, 14, 1), and the two hymns beginning, ‘ The loid
of men’ (RV., VIII, 16, 1). He omits the last two stanzas of the second hymn.
He omits the last stanza of the hymn, ‘For the strength that slays Vrtra (RV.,
HI, 37). (Then come) three hymns beginning, ‘The doer of fair deeds to
our aid’ (RV., I, 4, 1). Then two hymns beginning, ‘Indra, lasting wealth’
(RV., I, 8, 1). He omits the last stanza of the hymn, ‘Who has brought from
afar’ (RV., VI, 45). Then come three stanzas of the hymn beginning, ‘Let
splendid feasts be ours’ (RV., I, 30, 13). (Then comes) the sudadohas verse.
In the case of all these three sets of eighty tristichs, there is made a pause after
the half-stanza. The eighty tristichs are the food, and the vasa verses are
the stomach (of the bird). The vala hymn begins,* ‘ Worthy of thee, O wealthy
one’ (RV., VIII, 46, 1), and ends, ‘Gainer, gainer of good’ (ibid., 20). The
verse, ‘Giving wealth’ (ibid., 15) is a dvipadd, and, ‘Now then (ibid.) an
ckapada. It ends with the verse, ‘Of that milk yielder’ (RV., VIII, 69, 3). (Then
comes) the sudadohas verse.
a Cf. I, 5, 1. The explanation of the number 21 stanzas given by Say ana there and here
is that the passage ends with verse 20 and the sudadohas veise makes up the 21. This view
may be supported by the fact that the sudadohas verse is here set out with its pratlka. .It is most
probable that we should understand that the 21 stan/as are made up by the inclusion of the
sudadohas verse, and then that there follows again that verse in its usual capacity of separating
the different parts of the whole. Sayana does not clearly appear thus to have taken it, but
it seems most probably so, and the translation is based on this view.
Jsankhayana in Aranyaka, II, n, and fsrauta Siitra, XVJII, 14, takes the whole hymn,
VIII, 46, as being used. The priority of the Aitareya is evident as vv. 21-24 contain
a danastuti of Prthu4ravas. The same remark applies to the Satapatha Brahmana, see Fggeling,
S. B. J£.y XLII, 112. , , f .
Tt is worthy of note that an annotator in S 3 considers that Sayana s explanation of the
number 21 is inconsistent (this is not the case) and inaccurate. He argues that the 21 stanzas
are made up by splitting ver. 15 into an ekapada and a dvipadd. This view is at first sight
plausible but the mention here of these divisions is moie probably due to an explanation of
yathopapddam in I. 5, 1, and so Sayana theie takes it. The other view is, however accepted
by Eggeling, S. B. E., XLII1, 112.11. 2, who points out that the version of the Mahaduktha
contained in MS. Ind. Off. 1729 D gives ver. 15 as an ckapada and a dvipadd , which certainly
tells against Sayana.
For gdyatns and touihs, cf. Kgveda PratiUklija, XVT, 10 sq.; for sampada, Sankhayana
^rauta Sutia, XV, 10, 5.
U 2
292
A 1 TARE)'A ARAXYAKA
V, 3.
Aim My \ 3.
(Then conn*) the thigh (wises). 1 In the hymn, ‘O Inilr.i and Agni, ye two’
(RV, VIII, 40), (he rentes) the half-stanzas as gayatris? but the second half
of the second as an anmtubh , up to the last stanza. I he hymn, 'To thee, the
mighty, the intoxicated one' (RV., X, 50), has mvids inserted. Between the two
hymns ‘Who in the foiest as it were has been set down' (RV., X, 29), and
•Who first is bom, the wise one* (RV., IT, 12), are s inserted the h)mn, ‘Come
hither standing on thy chariot-seat’ (RV., Ill, 43), and the stanza, ‘ Wandering
alone in the midst of many’ (RV , X, 55, 5). As many decades 4 of verses in
iristubh and jagati addicssed to Indraas they insert, after transforming them into
brhatis , so many years may a man be fain to live beyond the normal life, at
the rate of ten verses for a year 6 ; or he need not do so. (1 hen come) the
1 Cf. I, 5, 1. The verses arc .RV., \ JIT, 40, 1 10; X, 50, 1 7 • X, 29, i-iS; Tit, 43, i-<S ;
X, 55, 5, II, 12, 1 15; X, 17S, 1-3, an ekapada ; 1 , 11, 1-8; Nil, 23, 1 - 6 ; \ II, 24,
1-4, 6, 5.
In Sunkhayana the raid hymn is follower), XVIII, 15, by the dripadds, I, 2, 2, above;
tin 11 comes the Atmhdyna sukta, NTH, 40. Then the uvapamy R\ , X, 167, 1 , II, 21, 1-6;
1, 8g 1012 ; MI. 31, 10 12; VJ, 46, 1-3 Then the auudithha mmamnayn , R\ 1 , 10,
1, n, i-S, I,*84. 1-6, I, 7,, 2-5; I, 176, 1-5; V, 35, 1 7;\, 3 S < », 2 ; V, 1 4 \
VI, 44,1-6; \ III, 34, 1 -15 ; VIII, 63, 4-6; \ HI. 89, 5, 6; VIII, 95; X, 152. Then the
ttidupi haiu, R\ ., 1,32; VI, 25; II, 12; II, 14. HI, 41 1 HI,46; TIT, 51, 4-6 ; IV, 16;
VII, 24; MJ, ,3, Mil, 69, 13-15. See 6rauta Sutia, XVITI, 16-20; Ainnyaka, IT, 12-16.
Tlu.sc contused masse-, of Aerscs show distinctly the later character of tin SanlJiayana ritual.
See also S.it.ipatha Biahmana, VIII, 6, 2, 3, where RV , X, 50, is called the spine ; IX, 1, 1, 44;
3. 3 19, m the last passage the vaUi is given as 35 in Rggehng (S />. XLIIT, 223J, which
must be an crioi as there are only 33 veises, cl. lntrod., p. 36.
3 The second veise is a dvtpadd in iakvari. The fust three feet make up a fdyatrT, that
is, they arc lecitcd with a pause after the second foot and om after the thud. The second four
fcit aie iccitcd as an anudul’h t with a pause after the second and om nftei the fourth. Ihe last
is a /; istubh, and it is reuled by padas, that is, a pause ullei the first foot and om after
the second. The remaining ten verses are 111 mahdpankti , and therefore are each divided into
two gdyatrls foi recitation. It is characteiistic ol the dchbeiate differences between Aitareya
and fsaukhayana that the latter, XVIII, 16, divides vcr. 2 into an amidubh and a gdyatri ,
not via vena.
3 That is, if one desires life (Sayana'. See n. 5. For X, 55 , 5 , cf. Rudwig, Rgvtda, TIT,
186; llillebrandt, Ved. Myth., 1 , 465
4 Cf. 1 , 2, n 6 Sayana here renders daiati as verses produced in the Samhita, which
is a collection of ten Mandates. But the daiato below certainly suggests that it means decades
as probably in I, 5, 2 *
5 '1 his must be the meaning, and so Sayana takes it. lie, however, lakes mi vd as meaning
that each brhati produces a year of life, contradicting the ten -fa ZiatT rule This is not
impossible, in which event he points out the insertion of the nine tnAubh verses gives eleven
h hairs or eleven years’ longer life But it is not natural, and it ignores tristubjagalindm,
there being no jugarts m the- nine veises, and therefore 111 accordance- with the ordinary use
-v, /!, 2
TR.INSI.. I T/O.X AM) XOllS
-93
hymn, ‘That steed impelled by the gods’ (RV., X, 17B), an ^ l ^ e <'kiij‘id<i,*
‘India rules all.* (Then comes) the anustubh hymn, ‘All songs have caused
Indra to grow’ (RV., I, 11). Having recited the first half-stanza of the first
stanza of this hymn, he combines 7 the first hall-stan/a of the second stanza \Mth
the second half-stanza (of the fust stanza), (joining) quarter-stanza with quaitcr-
stanza so as to make anustubhs. Up to the last stanza he combines every
succeeding half-stanza with the preceding. 1 lie rest arc done in the usual way.
(There are) six \erscs beginning, ‘Dunk, Indra, the Soma, let it gladden thee’
(RV., VII, 23, 1). Having recited foui verses of the lnmn, ‘ Thy place, () India,
is made on thy seat’ (RV., VII, 24), and then joining 8 the last stanza, he ends
with the second last stanza. The Sastra finished, 9 he mutteis the ukthasampad.
In the place of the uklhavhya the uklhadoha is used.
2 . ‘Thou art the head of the world, 1 the essence of speech, the fire of breath,
of na 7'if in A&valaynna (e. g. Srauta Sutra, VI, 5, 22), Saunnka’s pupil,* 1 take it to mean that,
unless one is dyu^kdma, one need not insert the verses. ( 1. .S<i)nn.is note, yady dyW'kdmah >yot
t add tilm . . . pt&ksipet, whence it appears that he did not regard the dvapana as essential.
He may be combining two ddlcimg prtvious comments. The idea is curiously inverted.
* Not m the kgieda. See Samaveda, I. .156, Vujnsaneyi Snmhita, \XX\ 1 , 8; AAvnlayana
Jsianla Sutra, \ lit, 2, 21 ; S.nnavidhana Brdhmann, II, (>, 7, winch all have 7 '/s 7 ’arya ta/ah.
7 See T, 5, 2, 11 is. S.mkhayana, Will, 20, applies the same combination to the udubi ahmiya
hymn, RV., VII, 23 The first and last lrilf-st.mzas 111 both cases aie lelt timilleicd the othti
sets of loin pada\ aie treated as auudi/bhf
8 ]' or a iormal di fmition of samtata , see Asvalayana Siauta Sutia, T, 2, 10.
» Jn the Agrdstoma, the piakiti, the Niskevalya Sastra. liggehng, /V. A , XXVI.
339, n., ends with a Mantin, uktham vd< fndtdyopaU'tivatt tva, As\al.i>.nm Siauta Sutra, V, 13,
23, of which uktham vantnhdya foims the ukthasampad. and the rest the ukthavnya . 1 he
Ilotr here recites the sampad , Hut in the place ot the ukthavirya come the uklhadoha, 1 0. the
M«,ses sit out in V, 3, 2. For the ukthavirya, if l, 3, 11.6; ITnug, Aitatcya Ihahmana,
I>- 177 ; Hggehng, i.r t 327, n ; ('aland and Henry, L'Agnidoma, p. 233 S.ivana asuibes
the verses and formulae to a kakhdnta 1 a as usual. ^
1 The rtndeiing of these verses is veiy doubtlul, and I have mainly followed S.ivana The
difficulty is increased by the fact that E has here no accents, and Rajendralala has app.uently
followed a most conupt MS. or has scattered accents at landom. They do not occui in
fsankh.lyana. lloth Kajendralala and the AnandV.ama edition print the veises with stops
only at sdrvatn, vybma, pinvati , and duhdmnn (and m the former case also at ad\ as il they
were prose They seem clearly, however, to he intended as verses, and I have divided them
,nto Matis with mixed tihtuhhs Indrah may belong to the first verse, and other divisions me
no doubt possible, but the original met ncal form of e. g. ttdm uitydm vi/igyandm vramatiotn
is certain. kor similai cases of veise treated as prose, cf. Aitareya Ihahmana, Mil, 25, 3, ami
27, 2 and 3, wheie dokas appear in prose form. In \ HI, * 7 > J. "'avail is two syllables only
«■ The BrhaddevaU, IV, 139, in the ‘B’ recension mentions Asval.iyana, although this may
point to the veise being late, it may also be quite correct, sinic a pupil of Saunaka appears
to have been the author of the B|haddevata, cf Macdoncdl, I, xxiv, and Asval.1ya.1a was evidently
one of his oldest pupils.
294
4ITAREYA A R ANY AKA
V, 3, 2-
the abode of mind, the entrance of the eye, the source of the ear, the resting-place
of the heart, thou art all. (Thou art) Tndra, the undying sacrifice, the ambrosia,
the sky, right, truth, conquest, decision, the end of speech, the peivading, that
which is beyond all, the light, the udder, the unanswerable, that which was before.
Thou ait all , 2 speech, the water with the lightning that goes thither and returns , 3
as elsewhere. A sinking example of verse disguised as prose is the inscription on the Biprahva
s/ufa, hc Meet, J R.A..S , 1907, pp 111 sq , following, with minor dilfeiences, Thomas,
/. R. A ..S , 190O, pp. 462 sq. I11 the Aitareya, II. cc., we have :—
A'sattena ksattam jayati balemi ha lam a'suutc I
yayaivam vtdvan bnVimano rdstragopah putohitahW
iasmat viiah sam/aiiati satimakha ckamanasah I
yasyaivam vulva 11 In a/nnano t dstt agopalt purohitah II 25 II II 2 II
tasya fa/a mitram bhavati (2 syll ) dvisantam apabddhaU I
yasyaivam vuivan Inahmano rdstragopah piuohitah I
las mat vtiah, &C., as above,
and in other places fragments of verse appear, as is only natuial, since gnomic sayings like
them tend 111 all languages to become veise. The old character ol these Slokas appeals from
their metrical form, and they may he tompaied with the verse cited fiom Snt.ipatha Biahmana,
XI, 5, 4, 3, hy Olden berg (A Id. £., XXX, xix). Similar \erses composed at later dates arc found
in the dialactei 1stic late metre 111 the Gihya Sutras, quite fieely tOlileiiherg, xxxv-xxxvii\
one hung attributed (;Uvnlayana Gihva Sutra, IV, 7, 16) to Saunaka, and Slokas are recognised
111 the lists of compositions, e. g. Brhadaranyaka Upanisad, II, 4, 10; IV, 1, 2 ; see Sieg,
Die .Sagenslope dcs Rgveda, pp. 7 sq.
7 Say ana has : yaya yasya vastuno yad yat pan'am kdranam tdpam tat sarvam rtipam ;
and he explains paiag a/rag as uttamadhamai upd vdc.
1 Sdpru is so explained h> Saynna, and pa rag and arvag prohahly go with ui/i/am. In the
Jaimimya Upanisad Biahmana, 1 , 9; 10, this passage from ludtah . . . amt tarn duhanam
appears, but in a diffeient connexion and in an infeiior, pulinps secondaiy, form, which looks as
if it w'erc borrowed from the Aranyaka. The parallelism has escaped not only Ocilel, but also
Bloomfield (IWn Conrerdauee). Quite irrelevantly appear the wools (the gay ah F as brahman
is the subject of discouise) . tasyaitani ndmdnFndrah larmdlsitir amrtam vyomanto zuuah I
bahur bhdyas sarvam sarvasmdd uttaram /yotih I rtam satyam vijildnam vnuh attain aprati-
vary am I ptlrvam sarvam sanni zdk I sarvam idam apt dhemth pmvate parag an'dk II 9 II
su ptthaksaltlam kdmadayhdkPti prCinasamhi tarn lakzuiiroham vakprabhatam manasa vydptam
h> daydgt am brdhmanabhaktam annaiabham vat sapavitram gobhagam prthivyupaiam tapastanu
1 ’a? anapanyatanam IndraWepham sahasraksarant ayutadharam amrtam duhdtui sartuin tmdtil
lohdn abhiviksaratlti I Oertei rendeis, ‘These are its names: India, action, impel ishableness,
the immortal, end of the firmament of speech ; the manifold, the numeious, the all, the light
higher than the all; righteousness, truth, distinction, decision vvhich is not to he contiadictcd;
the ancient all, all speech. This all also, [like] a cow, fattens hitherward, thitherward. She
that milks iinmoitality possessing individual oceans Q). possessing wish granting lmpcrish-
ableness, connected with breath, possessing sight and hearing, superior by speech, permeated
by the mind, havnjg the heait as its point, apportioned to the Brahmans, pleasant through food,
having the lain ns means of purification (?), cow-protect mg, higher than the earth, having
penance as a bodv, having Varuna as an enclosure, having ludra ns leadei, possessing a thousand
syllables, possessing ten thousand streams, flows in all directions unto all these woilds.’ It
TRANSLATION AND NOTES
2 95
-V, 3, 2
which yields milk and fattens 4 . (Thou ait) the eye, the eai, breath, that which is
should be noted that the MS8. read mjijnamiu, a clear tiror for vipgyanatn, properly a perf.
part, middle of s/ji (cf. Whituev, Sanskrit C.ianimar , § Sog\ a won! elsewhere unknown but
of interesting function (lor g, ef. Wackunagel, AlttndisAic Giammatik. 1 . 146), "Inch is remkied
very probable by the metre, apratrmnyah w>, ml unroham, h 1 dayog, am , brahma nabhni-
ktram (a), °bhratram ( 1 U, °bhrtram (C), Varunapai lyatanam, duhauah 'J hese readings
confirm the brahiuanabJnuti kant of the Aranvaka text. J 1 > dayayi n»i is no doubt a possible
and an easy conjecture, but Sa)ana alieady had /// dayoi.iam , and its appearance line ceitai. ly
shows that the tradition haidencd to hrdaycgi am at a veiy early date AnuaUtbham is tempting,
but uncertain as Sayana read dmnisitbhe. Cf. Satapatlm Rrahmana, IX, 5, 1, 12, satyauite
Z'lhatn for Mantia\anl\a Samhita, III, 7 » 3 * '<//van 1 tain So m Atharva\eda, XIV, 1, 11, iiotic
replaces RV., X, 85, 11, trotiam fpnte wronglv (cf. Whitney, 1 1 anslation, p 74 ~b T ( onsuter
therefore that (especially m view of the accent) it is veiy likely that diiuawib/iain should be
replaced. For hrdayogram if it really is hrdaydgiatn might be compared Maitiavam
Upanisad, VI, 33, dvtdhai mondham for °<md//ain (Max Muller, .S./> E., XV, li). but ui"t
of text is'easy. "Vyomanto mmh must, 1 think, be divided into vybma and onto rfudh. The
sense ascribed to Indi aUcdham is possible, and Indra/y< sthani may mean (as in KV., AV., ami
TS.) ‘having India as its best’. Varunapanyatanam may perhaps be light, but it is fai irom
certain, and bayana had rai unavdyrUam<im, a more recondite ioim (see 11. 12 on II, 4, 3) than
that of the lhahmana. ’The words bahur bhfiyas should be bailor bhuyah, I Ins example
answers the quciy of Spcijer, Vediuhc und S ansknf .Syntax, § 122, n. a, as to whethci the idiom
‘cusserals suss’ is Vedic as well as classic (his Sansh it .Syntax-, § 251, 3V The same phrase
Is found Ill V, i, 5, ill a Mantra passage, and 111 the parallel passage, Sankhayana Aianvaka, 1 , 8 .
Cl. also such phrases as balm ca me bhuyas ca me, Taittiri>a Samhita, TV, 7, 4, 2 , J K.A.S., lpocj.
The accents of the K edition are veiy incorrect. I n'diandm is quite impossible T11 the
case of the compounds R has hidayogi dm, bi uliinandhhai ti kdm, vdi \apaviti am, v,dpi Mutant,
p, thivYiipdram, tdpastdnii, Indi ajydd/taiii, ayutaku'v am, b, dhmavdi tasam. Vai sdpavitram is
suppoited by vaiyimrmj (RV.), and varsdnnda\ tAV , °nndhas , AV. l’aipp.); uihdsradhai am
by the RV.; ayiitdkairam by analogy with salidwadlnh am , &c\; tdpastonu and bia/iinana/i/iar-
fr leant depend on analogy; /ndra/yedhain has abundant nuthoiity; yd bit again may be compaied
with gdmayha (KV.), hul d - & ,hht *J )• Vakpiabhutam and satyd\amnntam are supported by
usage (Macdonell, Vedic Guimtnur , p. 96, W’ackt rnagel, AltmdisJie Granimatik, II, 1, ^ 7 s ‘l 0 >
and hidavognitn is pmbable (Whitney, Sanski it Gi annual, § 1287 a, gives several examples
of different accents, Wackcinagel, pp. 238 sq , decides for accent on the fust member as usual 111
determinatives with adjectives at the end (for examples, el. p. 233*1). On this analogy, p/thivyu-
parani ma> be light, or possibly we should lead pithily dpaiam as two words, but the gender
of uparam would be strange if it is a noun (meaning cither ‘ lower Soma stone’ (RV., AY., but
ef. Ved. Stud, I, 108 sq.), 01 ‘ lower pait of sacrificial post ’ (\ S )), since theie it is alwavs masc.
(ef. 11. 5). The ac cent on Vdi and' must remain doubtful, but if it is a case of a past part , the accent
should be on the first. None of these woids have found their way into Wackcrnagcl’s lists.
For similai cases of double accent 111 MSS., cf. Scheftelowit/, Jhe Apokiyphen des Kgvcda,
pp. 39# 49 (from JJi; Wackeinagel, p.40, points out that in cases of compounds the Atliai vaveda,
XIX and XX, Satapatha Hrahmann, Taittiriya Aianvaka and Maitrayani Upanisad (he ignores
this work) are veiy badly accented. Ills theory of accent 1 pp. 4° sq. 1 lays stress on the lact that
determinatives (save those with verbal second paits—other than forms in da, -h) onginally had
the accent on the first part and only latei on the second. 'J he accents here must depend to some
extent on (<?) the validity of the theoiy, (*) the view as to the age of the A ran\ aka.
* Vinrati as it stands spoils the construction, but may be right, l’ossibly it was originally
296
AITAREYA ARANYAKA
V, 3, 2-
measured by truth, which is produced by speech, and proceeds from the mind,
what is truth in the heart, and borne by Brahmins. (Thou art) food and prosperity,
purified by the rains, rich in cows, that beyond the earth, 8 to which Varuna and
V3yu most resoit, that uhich has for its body penance, 6 has Indra as its
mightiest, which milks ambtosia, with a thousand streams and countless letters. 7
These, O hymn, are thy powers; there arc the powers of speech. 8 With these
for me now milk the great wealth of ambrosia. Prajapati created this prayer,
the essence of the Vedas. With it may I obtain all; let it win all desires greatly.
Thou art bhuh , bhuvah , and svar, the three, thou art the Veda. 9 Milk, O
prayer, 10 children for me. Life and breath milk for me. Cattle and folk milk
for me. Prospeiity and glory milk for me. The world (to come), splendour
of renown, courage, prospeiity in sacrifice, milk for me/ All this he makes the
Adhvaryu repeat, if he does not know (the Mantras). Then being urged on to
sacrifice (by the Adhvaryu, who says), ‘ Om, n offer the Soma singer of the hymn,’
pinvdt (of. Whitney, Sanskrit Grammar , § 716\ the nom. of the participle, or pinvati, , reading
dhenuh. The Jaiminlya Upanisad pinvate may arise from a misreading of i or f.
3 Gdbhagam may mean ‘prospering cows', and varsdpavitram, ‘ purifying by rains.’ Prthi-
vyupardm is yupasya mulam (Sayana). If this is correct (cf. n. 3), the next adjective may belong
to U or to tdpastanu, but it is much moie likely to be merely-- ‘beyond the eaith’, as in the
Jaiminlya Upanisad, which has Vat unapariyatanam and annafubham/ pleasant through food.’
6 Apparently we must follow Sayana and supply muniiarirajdtam or something similar.
The verses are late in character, and tdpastanu might mean ‘ lean through penance ’, but the
translation of Oertel ‘ having penance as a body ’ is at least as probable (cf. the accent). The
uktha is blindly piaised.
7 Ddhdnam is taken as nom. ncut. Sayana renders it as with gokulam . AytUdksaram is due,
he says, to the fact that there are so many syllables in the dohanaprakarana , vasundm pavitram
asi sahasradhdram (Tailtirlya Samhita, I, 1, 3, 1 ; Maitiayanl Samhita, I, 1, 3). He takes
ay util km ram and sahasradharam as acctis. agreeing with amrtam. They are perhaps more
probably nominative.
* Or, as Sayana, ‘these sounds are thy powers.’ Bloomfield ( Vedit Concordance^ p. 300*)
reads ukthabhidayah. The other seems simpler; uktha and vac are easily identified, or rather
the latter lies at the base of the foimer. For apyasam , cf. Whitney, Sanskrit Grammar,
§§ 921-925, 573 c; Pelbruck, Altindische Syntax , pp. 352, 353.
* The conjecture vtddsi for veda asi is easy, but unnecessary; cf. 11. 11 on III, 2, 4 ; RV., II,
6, 7 ; 1, 45, 6 ; II, 3, 6 ; III, 14, 3, &c. See also Asvalayana Gfliya Sutra, 1 , 15, 3, for veda 'si.
To take tiayo, &c., as a separate Mantra is wrong.
10 Sayana takes brahma as accusative. 1 prefer to regard it as vocative, despite the apparent
parallelism of the next sentences. Foi another neuter voe., cf. II, 7, n. 1. Katyayana israuta
Sutra, VII, 4, 13, has prajdm me dhuksva , and also dyttr me dhuksva , paiutt me dhuksva. On
the other hand Alharvaveda, X, 8, 25 has adhok — brahma ca tapai ia.
J1 Cf. V, 3, 3. The Adhvaryu utters the praisa twice, see Afevalayana Srauta Sutra, I, 5, 3:
ekaikam preuto yajati. See Sabbathier, Agnistoma , p. 58, for the phrase, and for the gen.,
Whitney, Sanskrit Grammar , § 397 b; Delbruck, Altindische Syntax, p. 160.
-v, 3 , 2
TRANSLATION AND NOTES
297
uttering the cry, ‘We who sacrifice/ he offers sacrifice with the usual 12 (stanza),
and holding back as it were his breath, repeats a secondary vasal. n The ac¬
companiment of the vasal is described elsewhere. 14 The Adhvaryu brings up
the vessel containing the libation and the (three) atigrahya bowls. 18 As soon
as he perceives the food, the Hotr descends from the swing towards the east. 16
18 RV., VII, 23, 1, see Asvalayana Srauta Sutra, V, 15, 23 : fil'd sontam India mandat it tveti
yHjya , and VII, n, 27. For the dgtlh, see ibid., I, 5, 3 5 4 = dgur yajyddir anuyajavarjam II 4 II
ye 3 yajdmaha ity dguh. See also Ilillebiandt, Ritual- Littcratur, pp. ioisq.; Kcu- und Voll-
tnondsoffer, p. 95 ; Kggcling, S. B. E., XL 1 V, 32, n. 1.
J8 Anuva^atkr is freely used as a compound verb in the Aitareya Brahmana (I, 22, 4, &c.),
Asvalayana Siauta Sfitra, and Sankhayana Srauta Sutra, and should be written as one word.
Vyavdnya is rendered ucihvdsam akrtvd by Sayana, who takes iva ns eva. The reason for the
expression anuvauit is given in Hillebrandt, Ritual- f.itleratur, p. 102; Fggcling, S. b. E. t
XXVI, 351, n. 1. After the ydjyd the ITotr says: dev a 3 van 3 sat and somasydgite vt/u 3
van 3 sat, thus making two van 3 sat cries. For the 7 >a?a(kara, cf. Apaslamba, Ynjuap.inbhasa,
96 {S.B.E., XXX, 341). The words somasydgne vihi occur in Aitareya Brahmana, III, 5, 4 ; 6:
Asvalayana’Siauta Sutra, V, 5, 19, and the brevity of this passage is only explained by the fact
(see the following note) that the writei clearly knew the Asvalayana Srauta Sutra (cl. In trod.,
p. 19) : cf. the relation of Grhya Sutra and Siauta Sutra in the case of Asvalayana and
S*ankhayana. Oldenberg, who once thought the evidence was in favour of assigning the two
Sutras of Sankhayana to dilferent epochs, has now abandoned the attempt and leaves the question
open (see S. B.E. } XXIX, 5, 6 ; XXX, xxxin sq.)„ while 1 am inclined to think that there is no
evidence worth counting against the traditional authorship 111 either case.
11 Cf. Asvalayana Srauta Sutra, I, 5, 17: rag ojah saha ojo mayt frdndfdndv iti vasat-
kdram uktvoktvdniimantrayate I This is a direct reference. Cl. also Aitaieya Biahmniia, III,
8, 9, where it reads tan anumantt ayeta vdg ojo sa/ta ojo mayt prana fa nav tty dtman eva tad
hold vacant ca ftdnafdnau ta sthdfayati sarvdyuh san’dyutvdya. The reference here might be
supposed to be to the Brahmana passage and not to the Srauta Sutra, but the use of amt mantra,uim
and the mode of reference are hopelessly opposed to this view. The style of reference is
reminiscent of Asvalayana Grhya Sutra, J, 1, 1 : uktdm vaitdnikdni gihydni vaksydmah , which
is a clear reference to the Srauta Sutra, and I think an assertion of the identity of authorship. It
may be noted that, although Oldenberg { S.B._E., XXIX, 158) clearly indicates that he has some
novel view on the relations of Saunaka and Asvalajana, he docs not (in . 9 . B. E. t XXX) cany
out his promise of discussing the point, save that (ibid., p. xxxv, n. 2) he alludes to the fact that
Asvalayana Grhya Sfitra, IV, 7, 16, quotes a ya/nagatha by Saunaka. This of couise in no way
contradicts the view of the relation as pupil and teacher reflected on the tiadition of the Katha-
saritsagara and recorded in the mo^t piccise teims by Sa^lguruMsya. The B vcision of the
Brhaddevata, which probably was composed by a pupil of Saunaka’s, distinctly quotes Awala-
yaua, which suits the tiadition admiiably (p. 293, note 11 ).
15 Cf. Asvalayana Srauta Sfitra, VII, 3 > 22 \ Sankhayana Srauta Sutra, XVIII, 21, 10,
vailvakarmano ’tigrdhyah . They are diawn ‘over and above’ (a/*), Weber, Ind. Stud., IX,
23«51 Eggeling, S. B. E., XXVI, 402, 11.4 ; XTd, 6, n. 2.
w Cf. I, 2, 4 ; Sankhayana Aranyaka, II, 17 ; Srauta Sfitra, XVIIT, 21,6; 7. Tor yatkd na
with fut., cf. Delbriick, Altindische Syntax , pp. 596 sq.; Speijer, Vedische und Sanskrit-
Syntax , §§ 197, 277. This case illustrates admirably the origin of the use in its relation of iti
and the 2nd person; sec also Maitrayan! Saiphita, II, 2, 7 ; I\, i, 9; Taittiri)a Saiphita,
II, 3, 5, 1 ; J.R.A.S., 1909.
298
AITAREYA ARANYAKA
V, 3, 2-
Then they tie up the swing to the west that it may not slay the reciter when
about to eat. For the Hotr eats seated on the place of the swing. Then the
Hotr consumes the (libation in the) vessel with the words uttered in response, 17
‘ May speech, the deity, rejoice in the Soma/ ‘ May Soma, the king, shower life
on me for my breath,’ ‘ May my breath milk mightily all life/ The third pressing
(in this rite) is taken over 18 from the last day of the Abhiplava rite, except as
regards the hymn containing ntvtds addressed to the All-gods (RV., T, 89). In
its place are inserted forty-one verses of the ‘ water * hymn of Dlrghatamas,
‘Of that noble grey sacrificer’ (RV., I, 164), and the hymn dnobhadriya (RV.,
I, 89). The strophe and antistrophe of the Vaisvadeva Sastra are taken over
from the one day form 10 (the Visvajit). If the Yajfiayajftlya Saman is omitted, 20
17 Upasrdena is explained by Say ana as iiardnujiiapurvakena ; the word occurs often in
Sankhayana Srauta Sutra, but not in a parallel passage. Cf., however, XVIII, 1, 12, The verse
vdg devt (jusana) somasya trpyatu is found in Vajasaneyi Samhita, VIII, 37, and elsewhere,
Bloomfield, Vedic Comordance, p. 853**. Sa me , &c., is a quasi verse. It is tempting to render
dyttfy as if it wcic a dative, ‘ may Soma rain on me for life, for breath/ and it might possibly be
so taken as the sentence is a Mantra, and theiefore not to be judged by the ordinary rules of
prose (cf. liloomfield, J T edic Concordance , p. viii). In that case dyuhpnimiya would not be
a tatpuruui compound, since ‘ the breath of life’ is not in Sanskrit dyuhprana , nor yet a dvandva ,
but rather a case in which the mere base is accepted as sufficient to denote the case relation when
followed by a case form in a parallel woid, cf. c.g. RV., I, 26, 9, where Max Muller would so
render (see Oldenberg, S.B.E., XLVI, 15) Amrta tndrtydnam , and see Pischel, Vedisihe
Studten, I, 60 sq., 225 sq.; Jacobi, Golt. gel. Ans ., 1880, p. 855 ; Waekernagel, Altindische
Gram mat ik , I, xvii, and II, i, 157, who accepts this view of RV., I, 26,9. Cf., however, Aitareya
Brahmana, l.c. on n. 14, where sannlyuh sarvdyutvdya occurs. The gen. is one of partitive
force, cf. Dclbiuck, Altindische Syntax, p. 160; Monro, Homeric Grammar 2 , p. 146. For loc.
with as, cf. Aitareya Brahmana, VI, 3, 10; for acc. exx. in Ind. Stud., IX, 295.
lM For the Abhiplava, see AWalayana Srauta Sutra, VII, 6; Eggeling, S.B. E., XXVI, 403.
It has six days. The hymn referred to is RV., T, 89 ; cf. Sankhayana Siauta Sutra, XV11I, 22, 8.
The hymn, RV., I, 164, 1, is called salila also in Sankhayana Aranyaka, TI, 18, and Srauta
Sntra, XVIN, 22, 7. It is of course derived from v. 41, gaunr mimdya salildni taksati ; cf. also
Brhaddevata, IV, 43.
19 The Vai&vadeva Sastra begins therefore with RV., V, 82, 1-3, 4-6. The contents of it and
the Agnimaruta are given in full in I, 5, 3, which explains the brevity with which they are here
treated. Sankhayana Srauta Sutra, XVIII, 22 (cf. Sankhayana Aranyaka, II, 18), gives»the
Sastra as RV., V, 82, 1-3, 4-6 ; IV, 53; I, 160; 1, 161 ; I, 164 (the whole) ; and I, 89, with
nivids; and V, 53,5, as a paridhdniya. Anobhadriya is used as a name of I, 89, also in
Rgvidhana, I, 20, 5, but Bloomfield (Vedic Concordance , p. i69 b ) docs not cite this passage,
which is earlier.
20 The Agnimaruta for the Sankhayana is given in detail in Sankhayana Srauta Sutra, XVI11,
23; cf. Aranyaka, II, 18. It consists of RV., Ill, 3 ; V, 55 ; the Yajuayajiilya or a substitute,
VI, 48, not noted by Bloomfield (Vedic Concordance , p. 735“) who omits also any reference
to this passage; I, 141. If the Yajuayajiilya Siiman is employed, the Agnimaruta Sastra con¬
stitutes itself in the Aitareya thus : RV.,111, 2; J, 43, 6; V, 35; VI, 48, 1 and 2; VII, 17, 11 and
» i> 99> 1 ; X, 9, 1, &c., the rest being as in the ptaktti (Sayana). If the IJanda Saman is
TRANSLATION AND NOTES
299
-V, 3, 3
then the strophe and antistrophe (in the Agnimaruta Sastra) consist of the
six stanzas, beginning, ‘ 0 Agni, thy fame, thy strength’ (RV., X, 140, 1), when
the Ilanda Saman is employed (three stanzas being used). If more (than three)
are used in this Saman, then so many are employed (in the Sastra) as the anti¬
strophe, beginning, ‘Agni, for ourselves as it were’ (RV., X, 21, 1). Thus is
completed the Mahavrala and this day and the Agnistoma. 21 At the proper time
they should carry the swing to the bath, and burn together the seats.
3. No one 1 who has not been initiated should recite the Mahavrata, nor
used, then for the two fragdthas, VI, 48, 1 and a, and VII, .7, n and .2, arc substituted X,
140 1-3 and 4-6 respectively, being the two parts of the Ilanda Saman. U, however, all the six
stanzas (X, 140 1-6) are used for the stotnya, then X, 21, 1-6, must form the anunipa. So Saiiklm-
yana, who Rives Anther variations. For the TJanda. cf. Oldcnbcrg, Celt. gel. Anz., 1908, p. 714.
si The Mahavrala is a form of the Agmstoma, and so in a sense the Agmstoma is finished
The utensils and the swing are both cleansed, while the vedi and the brsTs are both consumed
by fire. Saftkhayana Srauta Sutra, XVIH, 24, develops the final close of the ceremony ... some
detail. The Aranjaka, II, 18, has: tad Agmstomah samhfhate. The burning points clearly
to an original sun spell. The question, however, has recently been raised whether the use
of fire is not merely piacular, cf. Fiazcr, Adonis, Attis, Osins, p. 151, n. 4 , cstermarc ,
Origin and Development of Moral Ideas, 1 , 56, n. 3. The usual view is that both the burning
and the waving of torches in such rites are intended to evoke heat by magic. C f. VVaide bowler,
Roman Festivals, p. N4. . . , ,
1 Sayana, as usual, ignores the difficulties of this passage. (1) c worts ty e c mos
probably refer to the whole passage (ef. Ill, a, 4. ». a), because the very first p.oh.b.t.on
contradicts the passage above, V, ., 5, n. 5, when the case of an .Mnta IIot r ts deliberately
discussed. The sense then must be, as Eggeliiig (. 9 . IS. F., XLIII, 367. "• 0 takes it, that
(1) no one but a diksita can recite, and even he only (2) if there is a ulyagn,, and (3) a year¬
long sattra, and (4) not even he for another unless he he father or teacher. It may be noted that
Sankhayana Aranyak a, 1 ,1, prohibits recitation to another, save in the case of sattnns and of a father
and a teacher, which co.responds with the rule here, since sattrins of course are entitled to recite
for one another, but ibid., I, 5, and Srauta Sutra, XVII, 13, 6, regard a eityagni as optional,
perhaps a later idea (cl. Weber, Ind. Stud, Xlll, 2.7, ».). The rule of those here cited thus
excludes the Mahavrata as anything but a sattra. Katyayana Srauta Sutra, XVI 1, 2, insists on
an altar at the Mahavrata (Eggeling, S.B.E., XLIII, xxv, n. a). But it should be noted that
this is inconsistent with the exception of the father and the teacher, for they could only be
concerned-being e-r hyfothesi not sattrins, in an ekaha or aim,a rite. Possibly, however, the
view that one can recite for a father or teacher does not contemplate the case of an atm,a
or ekaha, hut means that in a sattra the sacrificer may carry out the sacrifice for the benefit
of his father or teacher though they are not initiated and cannot take part themselves; this view
I incline to think the most probable, despite Dr. Kriedlandcr’s view (p. 29, n. 2). It cannot mean
that, the teacher or father being dik-ita, the Hot r recited for them only, lot in the Mahaviata at
the sattrins equally obtain the benefits of the rite (cf. Eggeling, A. />. A., XLIII, xxv sq.), ami
therefore are forbidden to perform for others outside the circle of the initiated, cf. Satapatha
* It may be noted that the prohibition of performing sacrifices by other than Brahmins is
ascribed in the Satapatha Brahinaua, II, 3, 39 \<=f. Katyayana Srauta Sutra, IV, 14, 11 ; Max
3 °°
A1TAREYA A RAN YAK A
V, 3, 3 -
should he recite it when there is no altar, nor should one recite it for another,
nor if it does not last a year, so say some. Only one may recite it for a father
or a teacher, for that is recited for oneself. 3 (The only 3 utterance (of the
Brah man a, IX, 5, 2, 12 and 13; X, 5, 2, 5. (2) Presumably for this reason Sayana renders the
passage as equivalent to ‘no one who is not diksita should recite the Mahavrata at anothei's
sacrifice (i.e. an ahina or ekdha) unless there is a citydgni\ or unless that other is a father or
a teacher’. Ilis explanation is that the Mahavrata is of three forms, ekdha, ahina , and sattra.
As in the sattra , the yajamdna and Holr are identical, then the diksd is automatic. In the
other two rites the Ilotr is not the yajamdna, and may be either diksita or adiksita : In the
Agnistoma, &c , if svdrthe he is diksita, as these arc .Soma sacrifices (cf. Hillcbrandt, Kitual-
Litteratur , p. 125). If the sacrifice is not a Soma one, then he is not. Only the diknta can
perform at a parakiya mahdvratakarman . and he only if theie is a ciiydgni. Put all this is very
difficult and inconsistent. The ndsamvatsara ity eke he takes as a sepaiate prohibition confined to
one school. Put this seems less likely. (3^ Max Mullei, .S’. B. A’., I, 266, 267, takes the passage
thus: ‘ No one who is adikshita, uninitiated, should recite it for another person ; nor should he
do so, when the Mahavrata is performed without (or with) an altar, or if it does not last one
year.’ Put this hardly makes sense, since an adiksita can never recite if there is a iattra, and
the construction of the sentence shows that the series of prohibitions is not directed to an
add^ita but to a piiest in general. He is not to iccitc if adiksita , nor if there is no fire, &c.
Dr. Friedlandei, on Sank hay ana Aranyakn, I, i, follows Max Muller, without commenting on the
difficulties. (4) The only other possibility is to render, ‘No one who is not initiated must
recite, nor must one lecite if theie is no fire, nor for another (i. e. allowing ahinas and ekdhas
if by chance the yajamana is the Ilotr in fact).’ Some say, ‘nor if it be not a sattra. One may
recite foi a father, &c.* In this case the passage confirms in part the view that theie was
probably a citydgni at the ekdha and ahina rites, Kggeling, . 9 . B. A\, XL! 11 , xxv.
a Sankhayana Aranyaka, I, 1, has at mane haivdnya tac chasfam hhavati. The 011c gives the
body, the othci learning. Atmano here is no doubt correct as Jess easy than at mane. It is
a predicative possessive gen., as in I, 2, 2, n. 8. Cf. Whitney, Sansknt Grammar , § 29S ;
Speijer, Vednche und Sansknt Syntax , § 64. For asya, cf. Caland, Ucber das rit. S/ttra des
Baudh , pp. 44, 45.
3 Sayana says : atra hecid vdkydntaram adhiyate . This can haidly refer to recitation, and
throws grave doubt on Wintermt/s interpietation of a similar phrase in Haradatta ( A/antra-
/d/ha , I, xix). The passage is given in all the MSS., but it cannot be oiiginal. In addition to
being quite out of place, it is almost unintelligible heie. It is a general description of the
prana of the Adhvaryu in the case of 3 astras, whether accompanied by NdrdAamsdkhyaiamauis
or not. In the case of the Hotr’s Sastras the prana is ukthaidya/a somaya. In the case of the
Ilotrakas, what it is is disputed. Sayana says (1) some supply ukt/iaSd yaja somdndm (cf.
Katyfiyana Siauta Sotra, IX, 13, 33 (somasya) ; 14, 12 {somdndm); Apastamba Srauta Sutra,
XIT, 27, 19 ( somasya ) ; 28, 14 (somdndm)) and make this the praisa ; (2) others, so ’yam arthah
prakrtita eva prdpta tti matvd , reject the passage ; (3) others repeat ukthaid yaja somasya , and
assume the mention here is hotrakdnam Sastrcsu viienividhdndrtham . The second alternative is
the most probable. The woids ukthaid — somdndm , which appear in the text after hotrakdnam ,
are certainly spurious and cannot have been read even by Sayana, whose note would be
Muller, .S’. B. E. f XXX, 321), to the fact that Brahmins only can eat the remains of a sacrifice.
T he reason is no doubt a reflex of the doctrine of the presence of the divinity in the sacrifice
(which in certain eases forbids any eating whatever, c.g. Asvalilyana C.rhya Sutra, TV, 8, 31), for
which see my ai tide m the/. K. A.S., 1 907, pp. 939 sq ; Robeitson Smith, AV/. of Scm ., 1,276 sq.
-V, 3, 3
TRANSLATION AND NOTES
301
Adhvaryu) on the Hotr’s Sastras, whether accompanied or not by libations for
Narasam^a, is ( Offer the Soma with the hymn ’, and it also occurs in the
Hotraka’s Sastras) : This day one should not teach to one who is not a regular
pupil, and has not been so for a year, assuredly not to one who has not been
so for a year, nor to one who is not a brahmacarin and does not belong to
the same school, 4 assuredly not to one who does not belong to the same school,
nor to one who has not come to that place. 5 There should not be more than
one saying or twice, twice only.* ‘ One man should tell it to one/ says Jatii-
karnya. ‘ Not to a child or a man in the third stage of life/ 7 Nor standing
to one standing, nor walking to one walking, nor lying to one lying, nor seated
on a couch to one so seated, but seated on the ground to one so seated (should
the teacher teach). Nor (should the pupil) lean backwards, 8 nor forwards, nor
be over clothed, nor adopt postures, but he should raise his knees, without
wearing special apparel, and so learn. He should not learn when he has eaten
flesh, or seen blood, or a dead body, or done what is unlawful, or anointed (his
eyes) or oiled or rubbed his body, or had himself shaved, or bathed, or has
put on colour, or put on a wreath, or had intercourse, or written, 9 or obliterated
unintelligible if he had had them before him. The reason for their insertion is obvious. For
the libations, cf. IIAgnidama, p. 220. The gen. is picsumably partitive, cf. Speijer, I'edtsche
und Sanskrit-Syntax, §67; V, 3, 2, n. 17.
4 Cf. Gautama Sutra, XIV, 21, and Ruhler’s note in his translation (S, B. E , TI), where
he differentiates it from sahddhydya. Here, however, it is perhaps used in that usual sense.
5 Where the teacher lives. lie is not to go to the pupil’s house.
« Because it is so sacred. According to Sayana, Jatukarnya insists on one lecture only
to one person at a time, and the same teacher to avoid mmpraddyaviiheda.
7 This sentence must also belong to Jatukarnya. This seems the proper way to interpret the
Hi, which, however, Sayana explains as H\yap> ayuktanisedhasaindpty art hah, and so Max Muller
takes it. For the idea, cf. Manu, VIII, 66, &c.
8 T. e. lean on a kudi (or a wall, &c., Apastamba Dharma Sutra, I, 2, 6, 17), or rest wit-h his
hands on a stick (on the ground, Apastamba, l.c., 17). The other renderings follow Sayana, who
gives uuhLtddydkramana for ndvratyam akramya\ cf. Asvalayana Srauta Sutra, XII, 8, 19.
For ativltah, cf. Manu, VIII, 23 : samzdtdhgah. For ndpitena kdrayitvd he lias tiakhanikrnta -
nadi ; cf. 6ankhayana Grhya Sutra, VT, i, 6, and for the syntax, Delbniok, Altindisehe Syntax,
pp. 224 sq. He takes ndktvd as refeinng to the eyes. Varnakcndnulipya he refers to sandal or
saffron being smeared on ; for varnaka , cf. Bohtlingk, Diet.) VI, 24. For ana paint a , ibid.,
I, 41. For these rules, cf. Apastamba, T, 2, 6, 23-27.
9 These translations follow s'ayana and Max Muller. Though they no longer «seem to be the
earliest mention of actual writing in Sanskrit literature’, in view of the discoveries of Biihler,
Indische Palaeogmphie , and Ind. .Stud., Ill (1898); Hoernle,/. A.S. B., LXIX, pt. i; Rhys Davids,
Buddhist India , ch. VIT and others, they are interesting. Writing on palm-leaves may be meant
rather than on wood. The violent repugnance to writing shown here and elsewhere is certainly in
favour of this view, accepted by Macdonell ( 'Sanskrit Literature , p. 16) and Wintcrnitz ( Geuh .
der indisch. Litt., T, 29), that writing first came into use on the South Western Coast through
commerce, and that MSS. arc later, fora different but very nnpiobable Hew, cf. R. ShamasaHry,
Ind. Ant., 1906 ; J, A\ A. .S’., 1907, pp. 426, 427.
302
AITAREYA ARANYAKA
V, 3 ) 3 -
wiiting. ‘ He should not finish learning this in one day,’ says Jatukarnya.
‘ He should do so,’ says Galava. ‘ He should finish all before the sets of eighty
tristichs, and resting 10 in another place learn the rest,’ says Agnivesyayana.
Where he learns this, he should learn nothing else ; but where he learns some¬
thing else he may at will learn this there also. He who does not study this
does 11 not become a snataka; even though he study much else, yet if he study not
this, he does not become a snataka. Nor should he forget this; even though
he forgets something else, he should not forget this. Assuredly 12 never should
he foiget this. If he forget not this, let him know that it is enough for himself. 18
Let him know that truly it is enough. 14 He who knows this should not com¬
municate 15 nor dine nor amuse himself with one who knows this not.
Now lfi we shall set forth the rules of study. When the old water about
10 Samayamdnah is taken as samdpayan by Sayana, which is possible. I follow Max Muller.
On the passage as a whole, cf. Oldenbcrg, Prolegomena, p. 293. On the form Agnivesyayana,
cf. Whitney, Sanskrit Grammar, § 1219. It occurs as a name of a grammarian in the Taittiriya
ITatisakhya, XIV, 32. Agnivef>ya occurs in the VarpAas in Brhadaranyaka Upanisad, II, 6, 2, and
IV, 6, 2, in both Kanva and Madhyandina Vakhas (Max Muller, .9. B. E., XV, 118, n.; 186, n.).
Jaliikarnja the word is found in th e gana, gargadi) occurs in the same passages with Galava. The
spelling seems clearly Jatn°, though in Max Muller’s translation the two forms Jatu 0 and Jatii°
occur. Jatukarnya occurs in Sahkhayana Aranyaka, VIII, 10, and frequently in the &ankhayana
^raut a and Gfh)a Sutras (III, 10, 1), Katyayana's Srauta Sutra, the Vajasaneyi PratRakhya,
and in Kausitaki Brahmana, XXVI, 5. Galava is known to Nirukta, IV, 3 ; Brhadaranyaka,
If, 6, 3; IV, 6, 3; Bfhaddevata, and Panini as a grammarian; see Max Muller, Pgveda
]'>illtUlkhya, p. 6.
11 ‘ Should not become’ is Sayana’s version. Literally it must be ‘is not a (true) snataka
Cf. Apastamba Dharma Sutra, I, 2, 8, 27. The exact force of the optative is rather doubtful: it
may be that it is the indefinite use, of which examples undoubtedly occur in Sanskrit (cf. Speijer,
Vedische und Sanskrit-Syntax, § 283; also in III, 2, 1, n. 1, and Introd., p. 61), or it may be
an opt. in protasis with the apod, in the indie, to denote the certainty of the result, though the
rule of similarity of mood is usually strictly observed in the older language, see Whitney,
Sanskrit Grammar , § 581 f, who enforces his. rule partly by alterations in the text of the MaitrayanI
Sniphita (see his review of v. Selnoedei’s ed., P.A. O. S,, Oct., 1887); J.R.A.S., 1909, p. 153.
u Sayana says that this is read by some only. It is in all the MSS., but is an easy addition.
Cf n. 14. No here and above follows a negative sentence and is practically merely an emphatic
negative as usual in classical Sanskrit, Speijer, Vedis<he and Sanskrit-Syntax , § 240; Sanskrit
Syntax, § 402, R. 1; cf. Caland, Ueber das rit. Sutra des Baudh., p. 51.
Sayana renders punisdrthdya, and Max Miiller gives as possible ‘for acquiring a knowledge
of the self’. For the dat., cf. II, 4, 2. Atman, however, is merely the ordinary reflexive, Speijer,
Vedische und Sanskrit-Syntax, § 127; Delbiuck, Altindische Syntax, pp. 208, 262.
14 This again, Sayana says, is read only by some, and as it is 011c of those easy additions
it cannot be accepted as genuine. Naturally a chapter of this kind lies open beyond others to
such interpolations as this.
18 Sayana renders samuddiUt as ‘study with’ (Jasya purato grant ham etam na pathet\ The
sense is probably ‘ enter into discussion with’, evamvid and anevamvid here are clearly com¬
pounds; cf. Wackeinagcl, Altindische Grammatik, II, i,68.
Then come genual nilcs for all Vedic study, not for the Mahavrata alone. These are found both
-V, 3, 3 TRANSLATION AND NOTES 303
the roots of the trees has been dried up, 17 he should not study, nor in the
forenoon, 18 when the shadows meet, nor in the afternoon, nor when a thick
cloud has risen; and when rain 10 falls out of season he should stop his study
of the Veda 20 for three nights, nor in this time 21 should he tell tales, nor even
in Grhya and Dharma Sutras (Oldcnberg, S. ft. E., XXX, xxxiv, xxxv); Khadira Grhya Sutra,
II, 11; cf. Jsankhayana Grhya Sutra, IV, 8; VI, i ; Hillebrandt, Kitual-l.it/eratur, p. 56 and
reff.; Gobhila Grhya Sutra, III, 3; Apastamba Dharma Sutra, I, 3, 9-11 ; Gautama Dharma
Sutra, XVI, with Buhler’s notes.
17 The time after the full moon of Pausa, i. e. January-Fcbruary is meant, of. Weber, Djo
vedischen A T achrichten von den Naxatra , IT, 322 s<|.; Olden berg, S. H. E., XXX, 77, 11. ;
Apastamba Dharma Sutra, I, 3, 9, 2, with Buhler’s note; Manii, IV, 95; Yajnavalkya, I, 142 ;
143. The four months after the full moon of Asadha aie forbidden in Sankhayana, VI, 2, 1. The
term is five months, beginning in the middle of Sravnnn, Gautama Dharma Sutra, XVI, 1 54.;
of Prausthapada, Gobhila Grhya Sutra, HI, 3, 1 ; Khadira Grhya Sutra, III, 2, 16. Srivana is
also given by AfcvalSyana Grhya Sutra, III, 5, 2 ; 3; Sankhayana Grhya Sutra, IV, 5, 2 : l’Jra-
skara G|-hya Sutra, II, 10, 2; Hiranyake&i Grhya Sutra, II, 18,1. The tmesis upa -ndpite is
very unusual, but upapurane would be almost equally strange, though not impossible. Kakydake
is a curious expression, as explained by Sayana. The separation of prefix and verb is (see Caland,
Ueberdas rit. Sutra des Baudh pp. 48,49) lare in the late Sutra style and is difficult to assume here,
though this may be quoted from an older (? mctiical) text. Upapurdna seems elsewhere unknown
in the sense ‘somewhat (?) old \ Nothing is indeed more characteristic of the Vedic Sanskrit than
the separation of particle and verb. Holtzmann (Grammatisches aus dan Mahdbhdrata , p. 48)
says that the only example & in the Epic occurs in a pseudo-Vedic hymn to the A'vins, I, 3, 62 :
devd adhi vilve visakUth. Even the Bihaddevata has no certain case of suJi separation. On
Jacobi’s theories of the beginning of the year {tedgrm r an Both, pp. *>8-74), sec Whitney,
J A. 0 . S., XVI, lxxxil sq.; Buhler, Ind. Ant XXIl T, 238-249 (dates of the commencement of
Vedic study at p. 249) ; Thibaut, ibid., XXIV, 85-100 ; Oldcnlicrg, Z.D. A/. <7., I., 451 sq.
18 When study is permissible (hardly ‘ at any time ’ as 111 Max Muller), he must not so study
in the forenoon or aftcinoon, when shadows are meeting; i.e. he should begin at sunrise when
the shadows first appear, and cease before sunset when they again disappear (Sayana),
For the case of a cloud, cf. Apastamba, 1,3, 11, 31. Kain out of season (ibid., 27; Mnnu,
III, 104, combines the two into a cloud out of the 01 dinary in the rains) is explained by Sayana
as rain falling in months other than Sravana and Bhadrapada,_August and September, or according
to the Smrtikaras, undei Naksatias other than the 13 from Ardra to Jyestha.
30 The study of Vedangas, like vydkarana, is not prohibited (Sayana). lie adds drdrddi-
jycsthdntasya trayodaSanahurtrafarimitasya kdlasya vrdikdlatvam abhyupetya tato 'nyah a
vrstau satydm akdlavrsUmmit tam triratrddhyayanavarjanam uhanti.
Asm in is vague. Sayana gives either adhiyamdne svddhydye or mahdvratddhyayanakdk.
The rendering ‘ at that time’ of Ma\ Muller is perhaps intended to refer to the triratram , since
the translation continues ‘not eyen during the night, nor should he glory in his knowledge’,
since asya seems to be taken with rdtrau. Tnrdttam, of course, includes days, so that the
lendering is quite possible, though probably the first of Siyana’s alternatives is correct. For
the ncc., cf. Speijor, Vedische und Sansknt-Syntax, § 28 and reff. The instr. is one of
separation, ibid., § 33 ; Whitney, Sanskrit Grammar , § 283. The usual case is the abl.,
Speijer, § 52 ; Delbriick, Altindische Syntax, p. 446, who ignore this passage.
* But cf. the warning as to Iloltzmann’s accuracy in Buhler, Ind. Ant., XXIII, 14G, and
Winternitz’s review there cited. In this case the fact seems substantially correct.
304
A1TAREYA ARANYAKA
v » 3 , 3
at night at this time be fain to set them forth. 22 ‘This’ 23 is the name of this
great being. He who knows thus ‘ this * as the name of it, becomes brahman .
M The text reads: ttaya rdtrau ca na ca ktrtayiset. Sayana, followed by Max Miiller,
takes this as consisting of two sentences, (i) ndsya rdtrau ca , (2) na ca ktrtayiset. Sayana
renders, (r') kimcdsya mahdvratasya pat ham rdtrau na kurydt, (2) kimca mahdvratabhijfto
’ ham tty evam janamadhye ktrtim api neihet. Max Muller’s version, which is much more
probable, is cited above. But ‘ not even at night ’ would more properly be na rdtrau cana
than na rdtrau ca, cf. Ill, 1,3: ndtidyumne cana. Further ktrtayiset is quite impossible. The
form required is ciklrtayiset , and no easier error than cana cikiriayiset being changed to cana
ca ktrtayiset can well be conceived. Then the whole must mean, I think, ‘nor even at night
in this time (probably adhiyamdne svddkydye ) should one be fkir to proclaim (tales).’ The
adhyayana takes place during the day (see above), and neither then nor even at night, when
the adhyayana stops, is the telling of tales to be permitted. For the form ciklrtayisct , an opt.
dcsid. from a denominative (cf. Whitney, Sanskrit Grammar, § 1056), see Whitney, § 1068.
Such forms are very rare ; hence the non-recognition of this case by the commentators. Cf. also
Aitareya Brahmana, III, 30: vdei kalpayiwn , where Aufrccht (p. 430) proposes to read cikalpa -
yisan (presumably by haplography for vdei akalpayimn) ; 1,24,5: dlulobkayudt (cf. Liebich,
Panin 1 , p. 32, n.) ; Apastamba fsrauta Sutra, XII, 24, 5 : bibhaksayiset ; Kathaka Snmhita,
^ VI 1 > 3 : piptiyayiset ; Ind. Stud., IX, 264; Iloltzmann, Grammatisches aus dem Mahdbhdrata ,
p. 46.
33 Sayana renders, followed by Max Muller, ‘This, the krtsnddhydyavdkyam mahdvrata-
vdkyam ? w, thus learned ( = iti), is the name of the paramdtman lie explains that the Veda
produces brahman and so is identified with it, and its sacred character lesulting from this power
causes the long list of niyamas here given. This cannot be right. The word tad is the name
of the brahman ; see I, 3, 4, where this is most expressly stated.
The end of the section renders it probable that it may be accepted as coming from &aunaka.
Otherwise the passage would be suspect, since it contains passages whose genuineness was
doubted e\en before Sayana, and the possibility of it all being an interpolation cannot be entirely
excluded. The use of brahman is striking, especially in the pred., and confirms the view that
brahma is not to be found save on good grounds in any early texts. For Atharvaveda, TV, 35,2
see Weber, Ind. Stud.. XVIII, 140; for Maitrayani Samhitl, II, 9, 1, see v. Schroeder, Ind. Lit.,
p. 91, 11. 1. Muir, Texts. V, 323, finds him in 6atapatha Biahmana, XT, 5, 6, 9, &c., but
needlessly. Ilopkins, Religion of India , p. 195, and Oldenberg, Buddha \ p. 30, n. 1, are vague.
The St. Petersburg Diet., V, 138, cites Taittirlya Brahmana, II, 7, 17, 1, as the oldest passage,
but S.lyana’s view may be wrong, and none of the passages in Macdonell, Vedic Mythology ,
p. 168, are necessarily so taken. He occurs, of course, in the Taittiilya Aranyaka, X, but that is
not early, though its lateness has been needlessly exaggerated on insufficient grounds. Eggeling
(cf. S.B.E. t XLIV, 525) finds him nowhere in the comparatively late $atapatha, though he
appears in the Brhadaranyaka Upanisnd (cf. Dcussen, Phil, of the Upanishads , pp. 172 sq.), and
in the later Upanisads and in the earliest Buddhist texts, which, however, can only be doubtfully
dated.
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